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*&& 3t 4ic 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,andfuller,I cannot

fay (and ^tismy reproofe having beenfo long con-

verfant in this bookie that I cannot fay yfxronger

and better,\x*more 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 fing me to doe it,fuch as it is (Ifay) I freely tender it to your favour able acceptance,^ dedicate it to the glory ofGod&> the common good throwing that it is both my duty and Intercfl to fljew the Jmall 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 „■ Modciator 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 briefe 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 Generall 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 anfwer in this great difficulty and yet condemned not Job. And indexed he condemned him not (as his friends had done) as a man imperfect &* crooked in his w ayes,as a man that feared not God &efchewed not evilljn or for thefe things Elihu didnot condemne Job jhougb his wrath was handled againfl 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 Joutreproved him asfharply and condemned him as deeply as his friends had done upon other and thofe(mofl of them) undue and infufficient grounds.Thmwe 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 paffages 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 ,for wondringhow fuch great evillsjhonld fall upon him, notwithstanding his integrity Jihgwife his boldnefs orpe-remptorinefs in his own caufe^ jnjtifying himfelfe rather then God.yea and defiring 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 beyond 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 faire 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 meanes 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 himfelfe. The Former ofthefe is handled^ chap.- 3 3. v. 1 ^ 15, 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 faid 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 fah at ion both temporall and eternal.

The latter is handled in the fame chapter? beginning at the 2 3 d verfe to the end of the 30 th . It there beameflenger (^or Angel ) with him , an interpreter, 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 favourable 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 righteous 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 knowledge of his will , in the things which concerns both their prefent worke and future reward. Neither 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 outward calamities upon Job in f ripping him naked of his worldly fubftance^ and in tormenting his body with grievous paines and ficknefs ; which latter Elihu profecutes at large (chap: 33. 19, 2o 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 notj 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 whatfoederis common to them with the wicked, there is neither diforder 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 jhall newer end;whereas to the righteous they are either but chaftifements for fome fin already committed, or medicaments to prevent 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 chiefe,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 fallenfonlely 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 wieldedftate 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 preferveth 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 exalted.

Hefpeakes ofihe fecond fort v.8,9, io 3 11. 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 exceeded. He openeth alfo their eare to difcipline,and commandcth that they return from iniquity, &-c.

To the Chriftian Reader.

He/peaces of the third fort (v. I 3,14.) 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 afflictions, are ufuallyreftored 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 frailties 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 himfelfe to his faithfull fervants in pro-mifes of temporall happinefs , then now he doth in Gofpel times.

And yet even thefe, 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 tas\upon 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 together 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 quieting 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, fnow, 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 various alterations and terrible impreffions in the ayre, both for the humbling and benefiting ofman, doth much more both fend and over-rule all thofe changes f&> afflictions which befallthe 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 nature, 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 fromthejepremifes ("Chap: 37. 2 $i2£* )Touchingthc Almighty we cannot find him out, he is Excellent in power and in Judgement, and in plenty of Juftice he will not af-flift, (either canfelefly 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 illbe it, for ) he refpe&eth not any that are wile in heart j that is, as the carnal wifdome 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 aymesinajflii\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 underfiandings 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 fon 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 hadfound 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 determination of it.The difpmants having done,

*in; Firft Eiihu , and afcer him God himfelfe* B Elthu

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 dire&eth 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 venturing 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 jpeasing, 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 given 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. Secondly, 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 faw they had done no good upon htm> Job kept his ground a>-d maintained his fiandfng, he deputed every inch with them, and yetlded not an inch • as they found him at firftjfo he was at lafl , they faw him a man immovtabh fet ,

downe tn his ownepurpofe 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 acknowledgement, 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 twofold 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 unrighteous 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 hating, 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 generation 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 filthy 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 theirfilthinefle. 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 righteous 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 righteous 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, injustice and opprefllon. Job flood upon it that he was thus righteous. 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 mweiniquity 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 anfwerhim one of a thoufand. Againe ( per. 20. ) If I ju~ ftifie my felfe^my month fhalicondemne mc : If I fay I am psrfeil^

it fball alfo prove me perverfe. And t \vhile he affirmes the general! vicioufneile of nature, he muft needs imply his owne ( Chap. 15. 14. J what is man that he fhouldbecleane ? andhe whicht-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 notorious (inner; And yet all their allegations and arguments could not bring him to it; My right eoufneffe ( faid htjChapt. 27.6\ ) / hold faft, / will not let it goe. Now, when they faw him thus refolded 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 ent not only my rods but my.fcor-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 prohibition ( 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 hisowne inventions) Let him alone. Thus God faith to his Prophets and Minifterv**/*! he faith to his Ordinances, 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 milcaufe 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 defolate, for I fay unto 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.

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 hoiiiieis 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 obitinate 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 1g. 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 righteons, 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 1he righteous but [inners 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 righteous 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 brethren 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 ) righteous 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.ite 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 determiner of this great difpute ; And he begins, much unlike a moderator, 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 $ 0 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 weekday 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 Againft 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>the 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 devotion 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 0 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 fure 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 remember 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 virgin Agr.es , o: Anne, There is clwftity in thy name, doe not contrail 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 holy 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

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 being 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 afterwards ) 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 kindled. 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 zealous anger ( Joh. 2. 15. 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.

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 (mitten 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 dishonour 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 determine 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 denied that Elihu did fomewhat ftrain Jobs words, though not beyond 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. 0 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 theBool^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 reproofe 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 imputation 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 baptised with the Baptifme of John. Where to juftifie imports as much as to Glorifie doth, (Acis 13. 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, altogether evill and ungodly.

• Thirdly, We read in Scripture of man juftifying man, which Is done anv of tiefe three wayes.

D Firft,

18 Chap. 32. An Expejiticn nf&n the Bool^ of j 0 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 juftincation ofhisperfon.

Secondly, He that openly approveth or applaudeth what another 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 another hath done, juftihes him moft of all. All thefe acts of justification 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 concerning 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^. 18. 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 ', adulterers , 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 isoffered, may juftifiehimfelfe 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

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. 15. ) an anfvccr to everj 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 righteous 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 burden me with. Ag|ine ( Pfal. 3 5. 11. ) 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 himfelfe 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 accounted 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-

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 appeare unto men tofafi. It is not a fin vo be feene of men in doing 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 pretend, 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: 15.13,14. to the 22d verfe ) who profefled highly 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, convinced 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 ■

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 ife 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 juftified 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© deeply cenfured ; For though he juftified not himfelfe in any of thofe fences which are are finfull, yet he did iome way juftifie himfelfe, 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 felves rather then God, is not only fin full but fia-gitiousy not only finfnil 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, humbles 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 endeavour to make it appeare, that there are many who though they doe nor juftifie themfelves rather then God directly and barefaced, yet they doe it fecretly or conftructively. I ihall make out -this ingenerall as it may concern any man, while I more distinctly 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

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 favorable 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 continuance 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 highly ; 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 acquitted 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. 19.12, 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 -, David 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 actions well meant may fometimes juftly undergoe an ill conftructi-on. They that heare fhould interpret every word in the rnoft favorable 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 condemned 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 concerning 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 condemned unheard, may yet deferve a condemnation ; But if we condemns a man unanswered, he certainly, as to us, is condemned 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 anfwers 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 faid (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 allow ) 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, theyhad 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 0 ». 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 thejuft, &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 really is, or is accounted wicked, who is caft in his caufe and condemned. 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 prom tnem ^ tney vy , re re f 0 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 0 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 cannot 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 before he is heard. For though pofibly a man unheard may have justice when he is condemned, yet all agree 'tis injitftice to condemne him when he is not heard ; Now if it be injuftice to condemne a wicked man before he is heard, how unjuft is it to condemne 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 receives 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 0 B. Verf. 3.

ed in the fight of the world. And becaufe every fentence ofcondemnation 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 condemning 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 grievous.

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 condemned 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 /unification 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 faid, 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 0 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 controverfie 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, wherefore I mas afraid^ and.durji notfjewyon mine opinion.

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 cometh 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 beyond the time fuppofed by man (it never tarries beyond the time appointed by God ) waite patiently for ir, that is, for the accomplishment 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 creature ) man , ( Jfa. 30. 18. ) Therefore will Ivcaite 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 require.

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

*Z>//f f;'w;.f andfeafons offf 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 beautifull 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 niter 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 fmft 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 preparationind furniture 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 commands it. And as fuch are expreft by this word in the Hebrew, foboth the Grecians and Remans expreffe their wife men by

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 themselves. 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 Elders 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 Senators 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 therefore he was not hafty to fpeake, but gave them their fcope, waiting 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. 4.12. 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 convention , 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 before 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 together, 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 computation and reckoning, old age beares the faireii image of eternity : Secondly, nld men bear a refemblonce of God in their wii-dome, ( 'tis to be fuppofed that the oldelt are wiled, as Sfihu 1peaks 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 morepar-

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'uft the Ancient. 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 manhood. 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,then 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 0 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 abilities, 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 paffion.

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

neffc andfovbearanceandlong-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, AndElihuthefonofBarachell 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 contained 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 prepare 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 accompaniethyouth ; I very well know my own incompetency for fttch * worl^e ; / am ywxg.

G The

"" ^ ' . 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 fnil 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-infeptempani- 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

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 action 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

P*«/^>iveth Timothy fomewhat a ftrange warning (2 Tim.2. 22.) Flee youthfull Jufts. Timothy was young, but was he noted for indulgence 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 carried out, then to thofe of the underftanding ; and therefore the Apoftle counfels Timothy to avoid, unprofitable Quefl ions,knowing that thefe 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 felfe 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 erre j they feldome doe or fpeakjamlffie who fears 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, preserves us from falling, ( Hofea 13. 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 given 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 felves ; though thac be true, Ton frail be efteemed of Tantierk alii* others , as jot* efteem your felves ; If a man uvder-value himfelfe quantitibi farthers 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 offpeech.

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 yeares. ftcottld teach vpifdomey

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 0 , 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 0 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, according 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 intended 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 dayesfhould 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, every 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 0 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 yeares 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 rational ; Secondly, that which is fpirituall; or there is firft,a common ; fecondly, an holy wifdome ; EHhf* expected wifdome of both forts, but chiefely 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 people, 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 nothing of God, yea is not only undeferving, bat (becaufe fin multiples 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. Hemay well expect they jhottld he very wife, andknowino-^ 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 beginners 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 untaught 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 wifdome. '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 honourable. 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

50 Chap. 32. An Exptjition ttps;* the Boel^ of j 0 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 firfl principles of the oracles ofCjod, a>:d n ere become fnch as had need of mi Ike and not of fir ong 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 :

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

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 fpiric 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 0 !™ 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 undemanding ? Doubdene it hath. Therefore Ianfwer; The understanding 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 underflanding 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 letie 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 understanding. We lay, the infpiration of the Almighty

grvcth underftanding.

The Hebrew is but one word, which we may exprefle as fome lDTSJY doe, Ic Intellectfieth. 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 infpiration 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 naturall knowledge and reafon> which can doe fome:vhat , yet docet. Sept:. Hitili light fhines from above, till the jpirit ofGod comes in and en-largeth the natter all fpirltjt cannot fee farre, :tor doe any great matter. 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 afon 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 yeases, 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 husbandman 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 knowledge of things, fowifdome to know how to order and manage 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 knowledge 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. 11. 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, whobeing 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 fpirit 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 felves 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 vapour 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 Scripture 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 Noble 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 Chapter, 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 changed 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

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 ) Anfveered and/aid, but who is their father ? ( ver. 12 J That's the fpeciall Word, forwhich I alledge this text. What ? Saul among the Prophets ! is it not ftrange that he fhould be Infpired 1 Thenoxe Answered 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 Prophets. 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 capacity ) 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 largeneffe of heart, ■even as the /and that is on thefea-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, 11. J O my Lord, I am not eloquent y neither berets fore nor fnee thou haji fpsl^-i hi to thy fervent, but I Am flow offpeech, And ofa 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 notkecanfe 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 underji and: ng, then (halt thou underjtand 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 Almighty. 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

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 commanded light to fhine out of darknefle, dayly ihineth into our hearts, to give the light of the knowledge of thegUry 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 questions 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 dangerous rock upon which great gifts are apt to dafh and fplit you ) take heed of defpifing thofe who have received leiTe • our portions 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

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 discontent 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 comforts, then difconcent; the Devill,fince his fall, is the molt discontented f pit it in the world, and he was not contented while he flood , he thought he was not high enough, & that was his undoing .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 wildome and reafon, he that would he wife^mufi become afocle % ( 1 Cor. 3.18. ) untill we fee our ovvne wifdome folly, we cannot 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 meaiures 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 wifdome, to another the word of knowledge by the fame Spirit , to another p-ophecy, to another difcernirg of Spirits, to another divers \fnds of tongues, &c. But alt thefe worketh that one and tjje felfe-fame Spirit, 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, another a quicker phanlie and a more tearching inven[ion,One is beft at an argument to convince the under!landing , another at a motive to quicken the affections; one can confute an error and Rate a Controverfie well, and another can beft diicover fin , and convince 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 redeemed from many miftakes, and fet forth more defecate and pure to the view and ufe of the world ) where obfetving the different veines of divers Authors in their writings, he concludes thus.; Severall 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 pleafant 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 Ifhoutibt 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 reference to the gifts of fanclification ; The Infpiration of the Almighty .giveth afpirituall underftanding to knowfin,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 widerjiandinsg ; 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 learned 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 humane 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 0 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 uuderflanding.

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 0 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 Princes, 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 Authorise of this booke, as well as that ( 1 Cor. 1.19. ) taken out of the fpeech of Elifhaz, in the 5th Chapter at the 13th 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 therefore 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 poorc, they are foolifh, 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 knowledge then the poore, as it followetb, But thefe have altwethfr broken theJiakc 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

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 alwayes 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 gather 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 propolition ;

"^{either doe the aged mderftandJudgement ,• 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 judgement 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 actual! 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 0 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 learned, 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 object; as alfo becaufe he gives liberally, plentifully, and abundantly; fQ the Spirit of God is free as to the choice of objects,

he

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 ftJeremiah ; For the Law frail not perifh 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 Qoa'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 ancient 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 0 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 aiTeited,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 thatconcernesthe 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 muft be willing, at leaft not.

diff-

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 preferred before che younger. In that cafe ic were a fhame to advance young men, wich a neglect, of the aged. Buc when God gives more grace and underihnding co young men then to ancients, 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 obfervid. 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 feeth ; 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 0 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 0 11, 12,15, 14*

Therefore if aid, Hearken to me : I alfo will fiav

mine opinion. Behold, I waitedfor yottr words : Igaveeare to your

rcajons, whilcfiyou fearched 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 understanding. Therefore I [aid hearken to me ; As if he had faid, Though I am, a young man^ and have not had either thofe naturahor accidental advantages of the ancient for the gathering of any great fiocke or trte( nres of wifdome , yet there is an infpiratwn of the Almighty which g'veh underftand'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 0 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 Reheard,

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 poore 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 admonition. 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 Solomon ( 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 ) .

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'elvertue. 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 object ; Why doe you a young man take upon you to foeake in ~i caufe, wherein fo many of your Elders and Betters have not prevailed ? 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 already. 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'Ithat jobs f''tends have offered, whether for vir.d cation of the ju~ fdcea-'d righteoufnefs 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. Ihave 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, Iwaited 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 ; andbehold, 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

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 underfiandmg^ 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 eare. 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 fpollen, 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

weight aid light in them , for words that have ftrength and authority 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 exceedingly miftake. about the works of God, fo about the words of men,becaufe they judge the whole by this or that part:Whereas 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 ? furely he fougrr by diligent Ihidy and earned: prayer, to fitdwt acceptable word*. \Vha. words were thofe ? not men-pleafr.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 competed 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,

lattended 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 refured Jobs afterdon. 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 decereed 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 offact , 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 authority. When fuch proofes and reafons, fuch teftimonies and authorities 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 notTeene, yet the foule fits downe convinced, that it is fo, a-; fully as if we had feene it. The g r eate(t conviction 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/itrefpafe aga? ft tl.ee, noe and tell him ofhis 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 reproved. '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 Ight y neither cometh to the I'ght, kfi his deed', ficnld be reproved. The fame word is itfed . (Eph: 5. it. J Have no fellowfo'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 themjlarply. 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 haveforgotten 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 receiving 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. •

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; econvinced 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 offin^ 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 iliallrieithgf 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 convincers. And furely confidence will one time or other convince to purpofe , They who have refilled or outftood convictio» 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 cometh 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 acknowledge, 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 feared 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 conviction, 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 terrors 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 anfwered 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 Anfwers 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 flatter them in their faulty anfwers.

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 (faithhe 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 proceeds 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 having 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, wehave- found, out thebeaneln the Cake, we 'fty^J^fiffi Lejiyc 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 reference 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 ] 0 B. Verfiiy

left he fhould beproud of his vvorkes. Though we are now called 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 feare and trembling, not with preemption 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>fchief 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 afhamed. 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 zeale 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-:

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 itj 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 very 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 camall 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 0 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 opinion, or conceit of his owne wifdome, and knowledge. Zophar fayd ( Job 11. 12. ) Vaine man would be wife. But is it an argument 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 account 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 affected, -hey would be high and lifted up above the rate of a creature 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 wifdome 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 peculiarity 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 principle 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 isgracioufly 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 reveale 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 ,7he 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, cannot 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,

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 Minifiess 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>lUnt~ 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 wayto 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 turnmhtl 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.tranmfe we ought rather to com-

quiaja « ej r { ^ left hi (kould be fwallowed 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'(domefXVAK. 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.

Secondiy , 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 thit man, may we no: fay,he is a wicked man ? judgement is called Gohfirangc works-, but in judging 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,faire 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 children ( 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 friritsand live? For they verily fora 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 rA

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 ) profit, 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. eked, becaufeGod afflicts him immediate!} ; or, how muchjacver the hand of God appeares in an affl.i'ib.on y *Us no concluding argument 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, without 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 corruptions j Sixthly, to prevent future tranfgrefflonsjh.e hedgeth up their

way

94 Chap. 3 2. An Evpe/ition upon the BsoJ^of ] 0 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 under 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, becaufe 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 affliction; 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-neither will I anfwer him with your fpee ekes.

In [his 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 Commander in warre, who, fees his men in battel array againfl: the enemy ; 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-uphit 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, andfrr 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 forfah en of God, and there fere to be ho more dealt with by man. But theattmot the like reafon for me to forbeare 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 fthim ; and fh all therefore enter the lifts of this difput at ion,with a peaceable andcjuiet 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 enter 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 toyon^ 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 conceives. 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 concerned ; 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 ufeorher eft refpondere medium's then ye have done; iuch,I hope, as will be found much &v^demlon-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 axf*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

wicked man againft God, as they did: but to (hew, that he carried 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 humbled 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 0 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,

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 anfveer 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 acting. 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 (hiving; 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 patience ; In meeknejfe inftruEting fuch as eppofe thewJelves , if God per adventure will give repentance to the acknowledgement of the truth. As the Apoftle James exhorts ( Chap. 1. 21. ) 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 receive 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 comfortable , 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 ofmeekneffe ; 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

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 fhall 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 practife.Fifthly, 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 attentively 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 floodfiiU)

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 0 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 taken 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 voluntary 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 0 the lame purpose, 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 being 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,

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 quickly find a Hop , and havS* no more to fay. The Apoftles were weake, becaufe unwilling in a bad caufe ( 2 {or: 13. 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 undertake a good Caafe ; and ever feare to undertake a bad one, for it will beflurd at laft. Truth may be oppoied, but rruth-defenders ("hall never be alhamed , nor want a tongue to ipeake for it. Chritt^Math: 10. 17. j waines his Difciples what entertainment they were like to find in the world ; They [hall deliver you up te 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.,orwhat 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 Jhall 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 Character) 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 thefe 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 16*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 felves 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 harveft 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. 107

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 prepared 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 Iwdl anfwer for my fart, &c. Secondly, 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 18th verfe, as alfo v. 19, 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 verfes, 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-

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

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 opinion. And it feemes ( by that which follows ) E/ihu did io,not only to aniwer his duty, but to empty and eafe his tpirit. For

In the 18th, 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 0 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 bellycsSpirit doth prefs me : The Seven-vhprdfc. ty render, The [pint of my belly deflrojreth 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 conflrawed 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, therefore 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 overbeareth 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. 11. ) 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* fpirit ( 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

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 meditating and conceiving holy things, which it brings forth, and is as it were delivered of, upon any good occafion. ihefpirit within 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 compares 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: 9.17. 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 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 fami(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. 15. ) 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,

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 vindicate the truth. Our fpirit within us ( in all fuch cafes) fhould Conftraine us.

Fifthly : In that Ellhu was foConftrained and preflfed in fpirit, 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 delivered 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 cannot 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 Spirit 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 appeare 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 himjelfe 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 0 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.ipeak to refreih ourfelves, 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 informed, 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 Thad 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 houfefhall 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 difficulties 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 opportunities loft ) by neglecting to freake.

'.118 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 continued long ) the Preface to his following difcourfe and procedure 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 neither 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. 2z. ) 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 obnoxious 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 perfin ; 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 0 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 flattering 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 negation, 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 admiration ; 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 expreffedby the face, becaufe accepting of perfon?, imrorteth a refpeet to others for their outfldej or in conikleraci-

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 religion it felfe calls us to give outward reverence to them who excel!, and are fuperior, cither toothers otourfelves. Godhim-lelfe is fayd to accept the perlons of hifcpeople firftj and then their faciiHces or fervices. 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 ancient andyjrave men, they Were wife and good men, he had a great^felpect for them, he owed much reverence to them, considering 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 fiver, and the poore for a paire offhoes. They who have fold or given 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 jace - nothing 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 oppofition 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 anciently 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-

righteous, we muft doe him right: We may not bring in our particular 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 advance thine ? Thus alfo Saul thought all muft cleave to him, and forfake the caufe of David, becaufe he was great and could preferre them ( 1 Sam: 22. 7. J Will the [on ofjejfegive every one of you fields ^and vineyards , and make you all (faptams ofthoufands^ 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 righteopifnejfe (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 therefore 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 private judgements and determinations of brethren concerning perfons 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 0 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 jelves, 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 therefore, 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 difference, a groundlene difference, or a difference grounded upon carnal refpe£ts,rather then upon any folid reafon; and fo as it follows 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 according to the rule of the vvord.

Further, this fin of refpe&ing perfons, is found alfo in the ordinary 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 rewards 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 contemned 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 Matter, and fo drew backe, even while he was but fetting his face towards 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 perj"ons, 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, andfpare 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 reading 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 0 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!

\itremnttomi- 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, tireos, 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 fervants 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, Cyrus my fervant, And Cyrus mine anoynted. Thus the word fignifies to give a title, or a firname; now there are firnames or titles of two forts; Firft, difgracefull and reviling ones, juftly given to,but commonly by vile men. Secondly, Honorable and advancing 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 translate 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. Elattery 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 nothing 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 excellent ( 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. ) Jhechildren 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 intend 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 another ; 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 0 od that is nought, that juitthat is unrighteous: To put ti-bus vicinu ho- l ^s ofvertue 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 recommend 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: 13. 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 honour

Chap.'.j2. 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 forbid 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 humility. 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 ( according 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, humoring any man: ( Luke 10. 2 f. ) And they n$\ed hint, faying, A f.:ficr,wek'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 undue 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 flattering 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 reprove.

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 interpretation.

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 Chrift.

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

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 flattering titles.

Secondly, As to know a thing or pe#bn, imports the allowance 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 not40 give flatter-ixg titles ; he feemes to fay, It is not my manner, I have not been

S 2 ufed

132 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 againfl '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 relation 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 fear efally 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 condition, as rich,or as^poore,as high,or as low,as Governours or as governed, 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. 13 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 maker 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 into 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 himfelfe,

134 Chap. 32. An Exposition upon the Bwl^of J 0 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 little 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 tiled in the fecond Phi me ( v. 12. ) 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 ihe 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 plainly with us. To receive flattery, or to fuffer our felves to be flattered,

136 Chap. 32. An Expofetion upon the Book^ of J 0 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 former 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 thegh'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 destroyed 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 0 b are a chreatniiig all ertion, That the wormes fhall eate

thole that give flatteries;and the judgement which fell upon Herod, 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 flatter others, or to be flattered themfelves. And as that example iliewes how dangerous it is to receive flatteries; fo to give flatteries, hath in it a double danger.

Firft, It is dangerous to others. When Parahtes flatter Princes, 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. Flatteries 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 procured 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 giver. 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 [inners.

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 after 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 taken 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,"

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 & companion ; 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 corruptions, 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. 11. ) Knowing the terrour of the Lord we perfwade men.

Laftly, Note. When wegoe 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, io I fhall nor be overcome by any evill of temptation: or I fhall not be. moved 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 preface, 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. havewhat 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

Jpollen 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 Chapter in prefacing to Jobs friends, directs his fpeech now to Job himfelfe ; yet not without a renewed Preface, as will appeare in opening this Chapter. Wherein we may take notice 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 12^.

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 attend 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-

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 proceeds 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 heavy 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 attention 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 Prophets 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 holding 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 hilar 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 fpint 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 receive 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 ( upon 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 Cuttingly, 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/ition 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 accurate 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 poyfed, whether they are weighty and foil 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 fayd, / intend not, and I hope I frail not fpeak^ one needleJfe 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-

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^

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 0 my God. And in reference to this he had fayd before ( v.- 6.)'Sacrifice 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 ^. 12. 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; Secondly, 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 beyond 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 impudence, 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 expectation 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 therefore, 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 openerh 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 opening 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

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 Confiders 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'tur1 ^' as Witches and Sorcerers are fayd to doe, that peepe and gejeant <&fpi- mutter ( Ifa: 8.1o. ) 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- 0 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 willingly 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 further 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 precious things ftored up there; all thefe are very ufefull interpretations 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 teethjhepalate,&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:

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 tafteth 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 heare 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 weighing 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 attention, 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 intended to difcuflfe : -but when he faith, C%€y words fhall be ef the uprightneffe of my heart, his meaning is, my words fball flow from

the

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 fmutation 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 Opposition. 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 improve 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 fpoken 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, [believed, 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 upright 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 uprightnefle 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 upon 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 Children 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 Satan. 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 0 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 utter, when 'tis .an- error, and will be found io at hft. When ever we fee different opinions ttirly maintained among honeft and godly 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 envy 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: 11.13, 14. ) who preached what was true for the matter, and yet he calls xhtmfalfe Apoflles, deceit fall workers, tranf* firming th.emfelves into the Apoftles of Chrift) and no marvel/, for

&na*

Satan himfelfe u truniformed 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 matter 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 Conference, 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. 17. ) We are not of thofe that Corrupt the truth ; vh fpeal^ fhe truth , and. fpeak^ it truly. He is a better fpeaker that fpeaks with an upright heart, then he that fpeakes with an eloquent 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 frailUtter" 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^^^ 0 ' 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 0 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. 11. 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,

•Wefhotild 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: 12. 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 Theologically 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 clearly. They fpeak great truths, yet obfcure them in their own way of expreifions; they who wrap up found doctrine in hard uncouth 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 either. 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,4olhould 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 thoufand 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 called 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, divine 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 ambiguity

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 votaries 3 what he fayd might beare leverall Conftrucfcions. And he fpake fo on purpofe, that whatfoever the event or ilfue proved to

httTrn Vkhm 0 ^ 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 overrun 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: 28.11. J he gave him a doubtfull refolve ; Tomorrow fait thou and thy Sons be with me ( v.ip. ) Which ambiguous anfwer might be underftood as of the next day following, \o indefinitely 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,

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 prefatory 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

162 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 ^rope 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 formed 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 Chapter ) was made fiefh. Why then doth Ellhu here, afcribe his making to the Spirit ? And how are thefe Scripture*" reconciled ?

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 workmanjhip 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. J63

holy ) worlds, (Eph: i. 10. ) fowe are his workmanlliip created to common and naturall workes. We have heard of that divine confutation or relblution rather ( Gen: 1. 26. J Let us make man .- The Father made man, and the Son made man, and the holy 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^jr pK> in reference to the admirable frame of thflieW c"Smttre which is fee up in the foule ; fo, indeed we are fearefully and wonderfully made. ( If*: 27.11. ) 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 without 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 Nation, 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 making , 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 Spirit 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 neither 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 righte-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 cannot, 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~

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.hrft 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 Synecdoche 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 being, 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 confining 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 agame 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; fanctification is regeneration inprogrefs, and motion; regeneration is fan&ifkaiiori begun, arid fanclihcation is regeneration 1

per-

perfecting from day to day.' ( 1Ihef: 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 beliefe 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 regenerate, 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 condemnation.

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 Princes, ( 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 never 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 fearcheth 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 Spirit 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 doctrine, or that which is contrary to what ye have learned of me )

but

£#£ 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. 11.) 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 dividing 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, except 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 direct 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 0 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 finding againft the holy Ghoft in the holy Scripture ( more if portable then upon finning againft the Father i or the Son ) (Math-12. 31. J Wherefore, 1fay 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 forgiven you, but if you fin againflT the holy Ghoft it fhall not be forgiven ^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 attributes more in that cafe, as to the poynt of finning againft the holy Ghoft, then to finning againft the Father, or the Son ; therefore 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: 13.13. 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

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: 12. 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-

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 original! 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 corruptible or mortall, which hath its rife ( as I may fay ) immediately from God,or is breathed in by the Almighty, who is altogether incorruptible and immortal. And whereas there is a twofold 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. Secondly, 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 being. 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. AnExpofition 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 ^ 0 ff)i^gy 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 Almighty 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 Spirit workes in us,we fit Hilljand 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 Spirit ; 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& Jixfoption 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 entangled 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 undertakers. ' Therefore pray favour me ( it may prove in the iffueafavour to thy felfe ) 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 Spirit, 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, either 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 water, 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 another in love, ( as the Apo'tle thefe exhorts ) no; only becaufe one hand hath made all their bedyes, but becaufe they are one body ; 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 before 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-fel 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

anfwer me, fet thy words in order before me, ft and up. Behold J am according to thy wifh.Speake freely, and cleare 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 upon 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 labour, and weary thy felfe 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 before me. I will not lay this burden upon thee, unlejfe thou art willing to take it , unlejfe thoufindeft thou haft ftrength and fpirit to

beare

beare 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 therefore 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 12th of Jeremy ; If thou haft r.ttn with footmen, and they have wearied th?e-> how fha.lt thou co-ntend rmhhcrfes ) Elihtt was riuyo 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 faire 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 faire 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

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 0 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 meditating 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 1peaks ( 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 Amplications 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.flandfaft, quit your felves 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 condition, 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 .

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, according 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

a one to thee as thou hasi de fired ; For as I will be-a faithfull advocate 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. Caft 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 overpower '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 0 b. Verf. &-

is, i£*wnf of.e did gather to the month of his eating, that is, according 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 meafure 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 meafure with another; as Sdomon expreflfeth it ( Prov: 27. 19. 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

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 Angel ? 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 meafure. / 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 admiration. 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 doeTo. 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 many 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 with 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 errand ? 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 Godsftead 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 0 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. rjM ™ 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

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,

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 fubjell: 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

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 conffderation 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 another ? When we are tempted to pride in our felves, let us remember 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 returning 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 0 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 formed 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- fh , ^ 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 terr'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-peil- 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. 13, 13. )

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 genefi 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. (Jlfan fhould fhew h mfetfefaire 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 0 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 aJhrvte againft the wall. Yea, fomemenare not only dreadfuil, like favage bealis, but like devills, they even ac"t or play the devill with their brethren. How farre have they departed from their duty,and broken all the Jawes of love,\\hich command us to be as God Gne to another, 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 terror ; 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 themfelves, if God feradventure 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 ™^ 0 "/{^ 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 ju . 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 Prophecies 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 burthen 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.

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 laying 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 burthen. 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 general! 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 Exporter upon this place, confidering the equanimity and gentleneife vvirh which Elihn engaged himfelfe to mannage this difpute. Iffitch 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 ,iffirength 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 HaSenusexor-Job, toipfepare 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 11.

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 ^neither is there iniquity in me,

Behold^ he findeth occasions againft me 3 he counteth 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 Preface, 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^ Iam cleanewithout 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/Ime^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* faying ^ 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 render, Thou haft ftckjn in my hearing, is in the text; Thou haft fpoken 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 attentively, 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 inftfled 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 proofe 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

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 upon 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 famed 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 fhallmake their owne tongue to fall upon themfelves. The tongues of fome men have fallen upon 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 reproachfully 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 hearing, &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 Wuhan 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 iniquity. 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 0 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 cleave 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. Therefore 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 intended 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 unholy. 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 defilements ; 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. Holinefle 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 0 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 harbour 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 taking 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 defilements 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/!'41.1 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 prote&eth 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 excepted ) 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 ;

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 0 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 containing a charge brought againft Job , / have heard the voyce of thy wordsyfayingy Iam cleane from tranfgreffiony 1 am innocenty neither 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 ofall Saints ; Pride alwayes o-ver-reckons and cafts us up more then^te are worth. Some reckon 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 ^ Nothing 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 condition 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. ) 7he 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 theBook^of J 0 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 without tranfgrejfioyi, he wasiinocent, and no in-quity in him.

Therefore, thirdly,Hfider a little further, what occafion had Job given Elihuio fay that he had fayd, / am cleane from tranf-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 righteoufnefs I hold faft, 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 rightly 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 without 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: 11.4. ) 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: 15. 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

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 penman 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 teftimony 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 queftioned 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, according 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 0 b. VerC 9.

Secondly, Molt of thofe paflages wherein he fpeakes of himfelfe as cleane and righteous, may be underTtood of his imputa-nve cleannefs and righteoufnefs, as a perfon. juftified in the redeemer, 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 Graceyin the righteoufnefs 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 denial!, 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 provocation, 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 unadvisedly 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 unprovoked.

Fifthly , Elib: might have put 1 fairer interpretation and con-firrcHon upon thefe layings of Job ; He might have taken them in ihe 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

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 truly 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 upon £//£/» 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 purpofe or meaning to fpeake fo (he had integrity in what he fpake)

yec

€+

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 concerninghimfeife, 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 offence, 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 offend, 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 affliction.

In times of affittion it is better to ke much in bewailing ofJin , 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

»

That in all difputations, and matters of controverfie with others, we fhould take heed, that we fatten no uncharicable interpretation 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- 0 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 Againfi 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 upon 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 occafion

Chap. 33. An ExfofitioH upon the Boo^f Job. Verf.ro. an

cafion,n$r fault, for afmuch as he was faithfull. 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 proceeded 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 Chapter, vvhac occafion they found againft him. This is hard dealing 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 Charity, 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 contradict 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, deceived 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

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. 13. ) 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 commanded, 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, either 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 falling to others, though.we intend it not; then how extreamly finfull 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 occafion of accufing others, this is a very great height of wicked-nefl'e. The Apofile fpeakes of fuch ( 2 £or: 11. p, 12. ) 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 willdoe\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 \ therefore, 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 defire 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 enemies be, of an occafion againft me, it would make them Ieape for joy tafecme halt. By his halting they meant his finning, his doing 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 margin ) 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,;

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. 15. ) 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: 13. 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 brethren, 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 ofyen as evilldoers, 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 exceeding jixfull) and dishonourable to his Majesiy, neere to

Blajj'hcmy. '

How

Chap. 33. An Expoftticn upon the Bool^ of J 0 b. Verf. 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 dayes ( 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 frailknow my breath ofpromife ; 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 (hallk'^ovc my breachofprawife-Jnis mean- erc * ing was, ye fhall know that I have kept my promile to you exactly, or to a tittle, and that ye only have taen the promife-breakers. 'Tis infinitely below the nature of God, to feeke occafions 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 proclaimed his name ( Bxed: 34. 6.) The Lord, the Lord Cjod, gracious and mercifully flow to angtr, 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 labours 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 occasion 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 before ) 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 faylings , 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 ftion 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 foule 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 defection 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 grievous 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 charging 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

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 very 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 feldomefee 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 another 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 purpose 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 fevere 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 Jacob, 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 1.13. J fo the Lord is fo gracious and lb hill of compalfion, that he doth Hot feverely rake notice ©f, nor look upon the lelfer tins of his people. 'DmuI exalts 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, plenteous in mercy , he will not dfytiyes chide. They are alwayes chide-ing, that are alwayes fpying faults in children, fervants or relations; 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. 18. 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 0 ». Verf.ro.

Sarah ( Gen: 18.12. ( fpake very unhandfomely when the Angel 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 very 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 imitate: 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, forgotten 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 given 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. & 19. 11. & 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 enemies" Firft, to diminish the good which they doe, to fpeak . lightly of, and under-value their moft prayfe^-worthy deeds.' Til will never fpake well either of perfons or actions. Secondly,, whom we love not as friends, efpecially whom we hate as enemies, 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 enemy 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 forely grieved under the fi.jflifl.ing hand of God, are templed to have hard afprehenfions of God, at leafktofufpefl and fear 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. Secondly, 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 ■maintaine good thoughts, and fyeakjpeu of God, or, when God dcales mojljtr icily ar.d fever ely 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 thoughtsj 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 ayeth 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 concluded ( 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 recovered himfelfe ( v.i 15. 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 hypocrites, 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: 13. 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: 12. 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! liberty, 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 affliction 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 marketh 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 before ; 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 very 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 hegivethnot 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 miftaken, 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 13th verfe , why dofi thou Jirive againft%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. 12. 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 antecedent 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'voyceof 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. & 11. ) 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 becomes man to fubmit to the judgement of God without murmuring 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 impiety, nor with hypocrifie,l doe not tell thee thou hafi oppreffed the poore, or wronged the widdow and the fatherleffe , / 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 doing 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 tendency 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, Behold, 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,

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 reproofcs 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 felfe, 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 matter, 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 uncertainly,

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 hurting 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 Commandement ; 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 whatever 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 injuftice 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 propounded. 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. Thirdly, there is an anfweiing by confutation ofa falfe opinion or tenet -,

net; thus whole bookes that hold unfoiind or heterodox opinions, 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^^maor *" 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 according 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 greater 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 greater 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 0 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 every where celebrated in Scripture. The Prophet {Ifa: 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: 31. 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 alfogreat 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 ; every 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. Io. Tfal- 92.5. Vfal: 111. 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 difficulties, becaufe they march the greatnefle of his mind. Then certainly 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 thouiOgreat mountame 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 Temple, 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 prepared 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:

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 Iam a great King^janh the Lordofhoftsy&c.Thzrz-fore take heed of putting me off with weake female fervices,I expect 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 Jhallfyeake of the might of thy terrible Alls, and /will declare thy grcatnejfe.

Againe , Confider thefe words as they are expretfed comparatively, 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. 11. ) that God is greater then all Gods ( greater then Bharsah and his Egyptian Princes ) for in the th'wg wherein they

dealt

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 ) before I goe off from thefe words,to fhew why though for the matter 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 0 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 grounded 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 unreafonable 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 greater 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 temptations 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 acknowledgements ? 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 expofition of what we fpeake and believe of God. And when we believe 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 unchangeable 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 wedoe 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 demand 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 outward 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 felvesgreater 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 ^ a<»»aMfc»» »i ■■ « i«—w -■-■■■■ ■ ————

242 Chap. 32. An Expofition upon the Bocl^of J 0 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. 11. ) 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 hypocrite, 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 cautions 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 arguing 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 forenfemlitem

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 iffc impleads and commenfeth his fuit againft the j ' a;uvu ^ 0i> ' 'Defendant. Striving is taken in this fence and joyned with warring in the description of that conreft which Jephtah had vvkh the King of the Children of Amman ( Judg: 11..45. ) And now art ihm any thw% better then Balakjhe [on &f Z<ppor ki#g of Moab ? d d he ever ft rive againfi 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.

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 , Therefore 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. 11. ) 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 condition 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 account 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 emphatically, 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 enquire and fear ch all the nations of the world , and ye (hall not pic^e out a people up3 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-ciinprima

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 ] 0 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 ftillper-

. 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 /triveth with God, becanfe God doth not give him a reafon of all his actions and adminiftrations.

But thou feetneft to ftrive with Cjod, becaufe he hath not given thee an account or reafon of his admin ftrations towards thee • therefore thou art not just .

This is a faire and proper fence ; yet I frail keepe to our reading, 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

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 appeared 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 alwayes 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 acted 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 Scripture 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 difcontentagainft 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, became 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

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 provocation 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: 7.13. ) 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 providences 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 driving 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 import 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 deferibed ) k a fin exceed'ingJmfu'U!,

How.

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 exceeding finfull to ftrive where we ought to fubmit ? Secondly, Every godly man by thefts relation? to God, is bound ro be content with ( which is more then barely te fubmit to ) all his dealings ; 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 gracious 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

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 cubit 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 foolifh thing to lirive with God, leeing we are fofarre from helping our felves out of trouble by ir, that we doq^ur increafe our trouble, 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 complaining 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 received 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 account. 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 ■' ther 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)'

*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 called 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 authority 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 Covenant, 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

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 improve 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 doftthouftrtveagain fthim, for he giveth not account of any of his matters ) The latter being a reaion of the former, 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 15. ) / 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 replyeft againft God > [hall the thing formed fay to him that

formed

ic6 Chip.33. An Exfoftlon ttfo n the Becl^ of J 0 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 thingsgoe 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 given 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. ) Beft'lentO all'pfh•before 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. 18. )

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 Relations, 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 whatJeemeih 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 0 ». Verfllf,

Secondly, As we fhould be fenfible of the hand of God at anytime 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. Fourthly, 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 darkens 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 10 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 temptations 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 Satan* 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 creature 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: 17. ) 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-

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 procured, 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 comforts 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

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 condition. 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 ferervameyou,whomywfballfeare • 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 duties 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 0 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 Chapter. His anfwcc is layd downe.

Firft, In generalise the 14th verfe.

Secondly, In particulars by wayof inftance, from the 15 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 feverail 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 in like diftrefles doe ) that he is in the darke, and doth nor perceive the minde of God towards him, -why he is fo afflicted, 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 16th 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 underfiand 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

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 people 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 /immediately 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 Apartolicall 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 jvifdome [kail fee thy name ; heareye 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 uttereth 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, inonce, 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" 0 ™* 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 ratified it in heaven, that men mutt dye ; This ftatute is irrevocable ; The thing is appointed, and there is no reverfing or revoking 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: 1.18, 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 Comparative 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'tenterfaQum 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 fmite Ivm the fecond time. Once fmiting is there oppofed to fmiting more then once j As if he had fayd, I

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 -Ant0 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 jefas Chrifl once for all. And therefore the fame Apoltte in the lame Chapter ( 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 faeryfee 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 reffifing the fir ft- call, the fhfl 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 another day ly,while it is ca\led,to day,left any of you be hardened through the deceitfullneffe offtn. 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

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 fullolled 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 ipeaking, 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.) 0 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 following 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-

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

xtabus.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 femeli- * 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 [inners.

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*£. 16.21.) others dye of a lingring confumption. God waitethtobe gracious, 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 remember 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

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 number ; 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 taken. 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 hundred 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.

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 number, 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 number ; and ioir.etimes a fmall certaine number, for a fmall uncertaine 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 admonition upon admonition, with reproofe upon reproofe, with threatening 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 upon 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 reproving upon reproving, give no proofe of their godly pacnicentiall forrow ? O how angry was the Lord with Solomon , beemfo his heart 79as 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 11.9. ) 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 0 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 working 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 further, 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 followerh 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 interpreter 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,highly 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 reading 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 himfeIf cannot perceive the mind of Godin fpiritnali fpeakings,or Cjodfpeaking aboutfpirituallthings.

The propheticall Sermons are called vifions; The vifon oflfa-

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 Aportlefaith ( 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 naturall 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 underft and with their hearts, andconvert^ 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 unto them by fuch providences, and by fuch Sermons, and yet they look upon themfelves as un-concerned, not making any home-application 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

278 Chap. 33. An Expofition upon the Book, of J 0 b. Verf.14

in ftirring them up. Though we deny mans naturall power, yec perfons converted have a fpirituall power, which they often neglect 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 dilligently 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 therefore 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 andcatt 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, Godfpeakj 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 Exfoption 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 falvation 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 judgments 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 quemfom~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 obeyfance 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 images 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 declared 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 endine 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 fpeciall 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-

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 under 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 children 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,whether 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)

24.) whereupon Jacob cold him , 6W rebuked, thee yefler night. That dream of Pilates wife (Math: 27.19. ^ was fenc to admonish Pilate about giving judgement againft Chrift. 0

Secondly, God fends dreams to instruct, and informe ; There are teaching dreams, that of Jefeph ( Math:' 1. 21. ) 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 comfort 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 vifions. 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 appurtenances 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 represented 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 0 z take

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. • ~- 0

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 faft afleepy he is, as it were, bound hand and foote. Sleep is the binding of the fenfes, and fo, by confequence the binding of all the members of thebody. We often finde this dirtindion in-Scripture ( Pfal: 1 3 2. 4. ) I will not %ive fleep to mine eyes , nor /lumber 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: 121 .^..)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)

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. 21. ) 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, upon 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 Chapter at the 12th and 13 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 prophetical! 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 4.12,12. 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 0 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 dreamsiftick, 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 teaching & 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 deprive 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 reference 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 proper and peculiar faculties and powers) is a fleepe, and contributes

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, rvM

much, yea mofl ufed in thofe ancient times, when God had not

0 [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 divers 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 divine 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. ) Hefavoheaven 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 16.9. ) 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 0 ?-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 convenes 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.)

yea* in thefpirit on theLords 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 Jewish 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 ,throMghly 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

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 abundanti ) more abundantly willing to fatisfie our weaknefle by fuch a condifcenti-on, then that there is a neceflity of it, with refpedt to any deficiency 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. 17. ) 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 conjectures about both ot either. To make dreames the rule or Warrant 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

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 uncover 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- 0 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 coot 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 foas 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 pleasures 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/hatftops 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'jthat hearfhall'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 obedient ; 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 0 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 opened 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

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 ufeof fealcs and feaiing; Firft, todiflin-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 fortifies *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*ftifoment- 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

——— — * ■ ■ ■■

and hide the word received for ufe and pradtife.

Now, whether we take this fcaling in reference either to correction or inftru&ion, it yeelds us matter of profitable meditation. 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 never be forgotten'nor worne out. He can make every?word flick •.

And.

And fo this is but a further illuftration of what was faid before ; he openeth their ears to receive the word, and then fealeth inflection upon chem. The Apoflle fpeaking of fome pcrfons converted, 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 the building up of Saints, is thefeaJe of our minfftry ; fo the fealing of induction upon the foule, is the converfion of finners, and the edification ofjiaints. WiSen a fin-tier is converted, his infiru&ion is fealed upon him, and wherva Saint is buiJt up and edified, and increafeth in the things of God, then infttu£tion is fealed upon him alfo. And untill we thus pro*-fit by 8 the word, we have the word, as I may fay, without a feaie, nothing fattens upon us.

Thus much of the firft defigne of God in fending dreams and

. vifions in thofe times, it was to open the ears of men , and to

feale their Inftruction; This being only a generall benefit aymed

at by thofe meanes, we have thofe which are more fpeciall fee

downe in the words which follow.

Verf. 17. That he may withdraw man from his purpofe, and hide pride from man. „

This i7th V erfe containes two of thofe bleffedends or de-fignes of God in revealing himielfe to man by dreams and vifi-ons, or by vifions in a dream, of vvhich Elihu fpake in the two former verfes; as then he takes an opportunity to open the ears of men, and feale their Inftrnttion , to faften and fix his word upon them, to make it ftickand ftay by them ; fo in all this hispur-pofe is;

That he may withdraw man from his purpefe.

*ypr\ cufene The word rendred to withdraw, fi°mfles, to take off, or put ttitj xelmuta- awa y, t o remove or change for the better. ( //*■ 1. 1 6.) P.ut a* *$ »n melius. ^ ^ m yj 0 j ^ our j 0 -^ s . ^ -^ ^ QQ nQ more ey -j^ or ^ as ^

Lord fpeakes by another Prophet, ( Jer: 44.4. ) 0 doe not this abominable thing that I hate • we render the word in the other fenfe ( Job 27. a. ) Hi hath removed my Judgement farrefronu me. There is in man a kind of fettlednefs and refolvednefs upon

his

Chap. 33. An Exfofition up»n the Boo^of Jo 1. Verf. 17. 297

his purpofe, he will on ; but faiih Elihu , the Lord withdrawes him, he ftretcheth forth his hand, and pulf s him back; He.with-drawetb

tsfdam, the earthly man ; The proper name of the firft man, is the common name of all men. Man is earthly by nature, and fo are all his naturall purpofes. To draw an earthly man from that which is earthly, is no eahe matter; only the power of God can doe it, He withdraaeth man

From his pnrpofe.

The word wfeich we render purpofe, properly fignifies a wrkj ; 4 „*J , * and fo it is tranflated not only elfewhere, but here by feverall Interpreters. Mr. Broughton is exprefle, That the earthly man leave cjf to worthy and then by workj, he means an svill work^s by purpofe anevill purpole. The word nwj^fet alone nfually fignifies an evill work, as the word wife put alone is taken for a good wife (Prov. 8.22.) He that findeth a wife, findeth good ; every one that findeth a wife doth not find good, (there are many bad wives) only he that findeth a good wife findeth good. So on the Vt a msve» contrary, the word worke ftanding here alone implyeth a bzd homo opus> ft: work. And to withdraw man from his work, or from his purpofe,/""^^ «"'"»" is to withdraw him from his evill work or purpofe: The Septua- m f um ' lun '\ gint gives it clearly fo, that he may withdraw man from unrighte- ^"f^f **-otifneffe. And Mr. Broughton gloffing his own tranflation, laith, ^^ g ept f" that he leave off mans work^and do the worhjfGod.

Againe, This terme work^ feemes oppofed to the thought or concupifcence of the inner man ; he whhdraweth man from his worl^y that.his hand may not effect what his heart hath contrived : that the bitter root may not bring forth evill and bitter fruit. Or if we follow our tranflation, the fence will be the fame ; Hevthh-draweth man from his ptirpofe, that is, he checks and ftops the inward motions and workings of mans heart, and fo keeps him from bringing it to perfection by an outward evill work. {Jdn. 1. 15.) Then when lufl hath conceived, it brirgeth forth fw,and fin, when it isfinifhedy brings forth death ; God in great mercy takes man orT from his purpofe when he finds him upon an evill device o- purpofe; he crufheth the Cockatrice's egge that it may not be fntch-

CLq ed,

ed, and deftroyeth the conception of thofe Babylonifh brats that they m.iyn-ver come to the birth. ( Miff. 2. 1. ) Woe to them that devlfe mifchiefoh their beds , when the morning is light they practice it,becaufe it is in the fower of their hand. The work begins at the heart, there'tis plotted and contrived ; the he%t is the~ workhoufe of fin ; now the Lord withdraws man from his purpofe, and will not fufrer the inward work tQbe accomplished by,the. outward work.

Further,vve may refer thefe words either to what is part, or to what is to come; ibme tranflate preferring it to what is part ) Vt axertat /*>- that he may turn, or withdraw man from thofe things which he hath mimsi ab Us ^ one . t j, ac [^ f rom tno f e £ Wl \[ s t0 which he hath already fee his quMjecit.yu g. ^ n fi . t fa s i s £ Qnt j^y gi vm g man repentance, which is our being humbled for, and turning away from any evill already committed» Our tranflation refers it to what is intended to be done, for that's a purpofe. So the meaning is, God doth thefe things that he. may keep man from doing that evill or mifchief which he hath re-folved upon,or at leaft is forming and hammeringUn his thoughts. Abimelech had anevill purpofe for the matter ( though poifibly the purpofe of his heart was not evill, for he faid to God ( and God faid he fpake true^) in the integrity of 'my heart, and innvcen-cy of my hands liave Idne this, Gen. 20. 5, 6. (he was I lay a-bout an evill purpofe for the matter) when he thought to take 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, hinder him not in his journey, either by threatnings or by promifes* Thus man is taken off or withdrawn from evill purpofes by preventing 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-

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 people 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 foryact: 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.

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. 18,) 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 fattened 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 offfrom 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 felf 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\

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 repentance 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 repentance by his patience and long-fuffering. ( Rom. 2.4. ) 2)?-fpifefi thou the riches of hisgoodnejje.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 meaning of Gods patience towards thee, and that this is the meaning of it., thou knoweft nothing of the mind and meaning of God towards 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 bieffed 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

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 Balaam, 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 intendments,

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 misery. 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

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 reproaches and difgraces, yea if by death, we havecaufe toblefle God. The greateft and foreft Judgement which God powres upon 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 Judgement 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* .

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 concealerh 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 alio, to note that gracious a& of God, his pardoning the fin of man. ( Pfal: 32. 1. ) B/eJfed is the man whofe tranfgreffton is jnrgiven y and whofefin 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 proudly, 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 0 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 ornaments of both thefe powers upon hfm,then man is ingreateft danger 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 13th 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 hathbudded ; 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: 131.1.) 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 {Ifa: 2. 11. ) 7 he lofty lookes of man fhall be humbled, 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. 11. ) 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 fashions, 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 commonly 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 mightily, 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 % his 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 father. 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 Abraham ; 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 multitudes 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 places ; 'Tis a dishonour to fome great men that they have not true-1-ygreat 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 felfepuffeth up( 1 Cor: 8. 1.) fo doe all thole endowments which ferve either 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 cannot but affect the heart with pride.

Seventhly, Pride rifeth often from the fuccefle of what is attempted'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 fpars 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.) Hcareye the -wordvfthe Lord^ fill ye ofjudahjthat emir in at thefe gatet to worship the Lordfcc. Trujl ye not inlying words,faywg, The templesf'the Lord, the temple 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. 17. ) 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 fomewhat 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,

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 themfelves. Hence that of the fame ApolUe {Gal: 6. 3.) If a man tbinl^himfelfe to be fomethiug,vrhen he is nothing, he deceiveth himfelfe ; 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 commodities.

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 received.

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 efteeme 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 frofperityjfkall never Removed. Babylon glorified her felfe, having fayd in her heart , I fit a Queene^ and am no widdow-) and fhall fee noforrow, ( Revel: 18. 7.)

Secondly,

Chap. 32. Ah Sxfoftion ufon the Bod^ of J 0 *. 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. 11. ) Iamkecome 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 creature 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 0 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 robbery 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 muft 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: 51. 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 better 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"

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 instruments, and is able to fit thofe for his bufinefte who are moft unfit 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 riches, 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 eloquent, have no reafon to be proud, but much to be thankfull; He can make the weakeft to doe as much as the ftrongeft; therefore 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, bee3ufe 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 thatglorteth, let him alory in the Lord ( 1 Cor: 1.29,31.) God will have his end upon all fleihi and therefore he will dreadfully glorifie himfelfe upon 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 Ancients 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 into 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,whether 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 Contemporary 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 mortally ; 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,

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 ofhis 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 ofthe night, that he maj hide fride fronu

Pride.

318 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 humbled 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& 7his 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 Nebuchadnezzar, 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 fiefh, 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 meffenger 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 (Ifa: 2.11.^ wherein the lofty lookes of man fhall be humbled,and thehaughtinefs t>f men fhall be bowed downe: and the Lord alonefiyall 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 humble. ,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 immediately from him, yet from his pofferity ) and carried to Babylon. 'Tis fo in fpiritualls, when we proudly {hew our treafure, the trcafures of our knowledge, or other gifts and attainments , 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 ) iniquity, 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 continue 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

Chap. 5?. An Expofttjon upon the Bsol^of Jo 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 unconverted) 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, What 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, learned 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 altogether 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 knowledge, 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 mutable 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 accounted 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 concludes, 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 improved what hath been beltowed.He mull give an account of himfelfe 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 himfelfe 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

received five talents ( Math: z%.) had brought only two talents more, and fo made his five feven, this had not been proportionable 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 account 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 ofyour 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 wherein 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 imperfections then our perfections, fhould be to us greater matter of humbling, then our abounding or perfections can be an occasion 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 perfection, 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: 10.12 .) 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! themfelves with others, or if they compare themfelves with others,

T t 2 they

they compare themfelves only with thofe that are below, no: with thofe who are above themfelves. They who compare themfelves with themfelves, or with thofe only who are belaw themfelves, 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. 0 , 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 himfelfe 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 Prophet 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

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 humbling 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 reigned as Kings I he humbled himfelfe and became obedient to death, even the death of the Croife; and what have we to glory 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 forbid (faith ?4#/ ) that Ifkouldglory (or rejoyce and triumph) fave in the Croffe of em Lordjefusihrlft, 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,

Heketfeth 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 perdition. 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 David from fhedding blood ( 1 Sam: z 5. ) Thirdly, there is a holding or keeping back by authority, when a Command or an injunction 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

•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 withheld (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. 11. ) 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 Metaphor (■?{*!. 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 danger, 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 rendredvariously, 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 ufed for corrupting by, ewacmupxi- fin ( Gen. &. 11. 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 13. ) The lame word is ufed to denote corrupting by puniihment due to fin; Behold I willdejiroy ( or corrupt ) 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 ofneer 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

0 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 0 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 metaphor ( 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 continually plotting againft him? And from this mifchievous plot it is that God deiivereth'man, while 'tis faid by Ehhu, 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 whenfeparate 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 0 1. Verf. ig„

From perifhing by thefword.

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 efword * 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, hekeepcth 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 Tuning 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 oftheir 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 firomg 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 addition 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 fiefh 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 figuration in Scripture. V3 y a reguit Firft, to reprove or convince both by authority and reafon repvehendit, ( Lev: 19. 17. ) 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 Prophecy concerning Chrift ( J fa: 1 x. 4.) He fhall reprove with e-cjiiity ; we put in the margin, He fhall argue with equity, or convince 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 Auditors ) were aflonijhed at his doctrine, for he taught them as one having authority, and not as the Scribes. This Sermon carrying fo great a reproofe 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 corrections. 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 deprecates 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 conftime 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-hearted King in a whole decade of plagues for Ifraels fake, whom he had opprefledand 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 beare 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 gradually 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 further 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 conceive 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. 13. ) 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 errifie 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 vifions, 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 bedrid, 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 ong pain,

A

•

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 confounded and disjoynted. The multitude of his bones is chafined

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 perpetuall rivers, fuch as had alwaves 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

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 perfect 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 0 <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 another 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-demaimoJTwus iy ft rer) g tf ] t0 t fc) 0 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 rafters 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 Scriptures 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 awakening word to thofe who fleepe waking ( Pfai 7. 12, 1 3. J If he turn not he will whet his fword: 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. Turneye at my reproofe, 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 Magicians 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 putting 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 engraven 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 ? Therefore attend, hearken to and meditate upon the anfwers which he hath impreffed or printed legibly uDon thy head, face, and wrinkled

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 intends 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 fidjeU to all difeafes and infirmities.

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 nature 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

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 advantage againft them, yet ficknelfe hath come upon them like an armed 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 quickly 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 ely 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 reftlef 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

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 attend 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«

of him, till we feele it. ( Hof: 5. 1 5. ) In their Affliction they will feckmeearly; 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 unto-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 opportunity 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 extreamly

tor-

torturingly fick, how would the power of God be fcene in healing 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 anfwer 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 appetite, 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 vineyards, 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 0 B. Verf. 20. 347

Fourthly, Others loath wholfome meat out of a curiofity, be-caufe it is not dainty enough. Laftly, Sicknefs caufeth a loathing 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 altmanner 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 comforters : 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 ftomacke 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 provide 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 body, 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 comfortlejfe to us.*

If a man have never fomuch health,.yet the appearances of divine 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 bitter 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 meate 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 themfelves 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

!

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 officknefle (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 confnmedaway , 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 flefhevermore 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 enemies, 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. 6.12,13.) 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. 1.13. J that is, the beft of the creature, contributes nothing 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; whatfoever comes under any humane obfervation,is but the flefh of Religioner 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

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

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, deformity withdrawes the eye. It is fayd oijefns Chrifi himfelfe> that he Was fo deformed by his fufferings {Ifa: 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 ifed 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 otheraCHte 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 withered, 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 beauty 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 expound more foiritually, of the Spirir of God difcevering the vanity 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: 11o. 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

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 cannot be ieene. When the Apoftle tells us of fome, vehodefirt to make a faire fhew in the fiefb ( Gal: 6. 12. ) 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 faire 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 confumed 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

fhehiftsthereof (Rom: 12. 14.)that is, thofe lufts that are ex-

'eraifed in thefieih j To, be not much carefull, not *i all unduely

care

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. ) Thefleih 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 .duty 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 remember 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

— ' —.— ■—■—■ ■ —

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: 12.14. ) 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 deface 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 notfeene,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 clothing, 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 David mourned ( Pfal: 31. 1 o. ) My life ufpent with griefe, 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'kjgrajfe ; fo that I forget to eate my bread ; By reafon of the voyce of my groaning, my bones ■ eleave to my sfy t . Someu

358 Chap. 33. An Expo/ition ufon ibs Bnl^tf Jo*. Verf. 21^

Efcormimm- Some read this Text, Mit 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

leShthZlft- ^ 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 brutfe 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 feenfttekjuty 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 ufort 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 cannot 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 princelytpartof man, rs honoured with the denomination of the whole man; or, becaufe all the world is nothing 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 0 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 powers 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 drawth 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 between

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 duty 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 wegoe ( 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 withdrawing frsm us, is it not more then high time therefore, to draw nigh to him, when life it folfe is wichdrawing 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 15 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 insinuation", 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 todeftroy 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 antecedents 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'firetched 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 (fohe is called,£.tW. 12.23.) 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 happened 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. 14.12, 37. ) which the Apoftle 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. 11. ; 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 Lorded it over dying men ; yet ( let us know to our comfort) the Devill 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 dra&eth 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 prepotent 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 0 are there called the hand of Cjod (to aftlift or take away the (iftjof et a la- |.veS 0 £ (3 0( ]iy m en) and are fayd to have theirpj^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 ipace") 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: 15. 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-

pie for their murmurings and unbeliefe, for their ten-fold provocations 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 irrevocable fentence ( Gen: 3. 19. J Returne ye children ofn;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 recovered out of ficknefs. While we are kept free from paines 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 wanton fenfuall appetite. The Health and ftrength of this frayle body, are of more value then ten tfooufand of thofe vanishing delights. 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 killingdifeafes.'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 cutting 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, remember and confider, O ye that are men given to antpetite, ( as Solomon calleth fuch, Pro: 23.2.) or rather as the nebrew elegancy 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 faire. All the content that intemperance can give you, cannot 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, Forafmuchasiicknefs 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 beginnings 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 upon you, till it hath broken your bones, and confumed your flefh, and brought you to the graves mouth, therefore pray for patience.

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 bodily 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,

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 unto 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 besides alt this God [0 order the matter, that In his merclfull providence 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 follow, 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 heaven it may be called perfect 0 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 interpreter 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 frailreturn 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 intended. 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 errand ox bufinefs ( 1 Sam; 23. 27. ) But there came a mejfenger

B b b 2 wtf

-f-~> " . — — — —; ■ -

unto Saulj fapng-, haft thee an A come ; for the Phi lift ims have invaded 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 chiefe meffenger and comforter of poere fwners ; and the Minifters 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: 11. 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 cometh 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

out by Chrift. As my father hath fent me, fo fend Iysn } faid Chrift to his Apofiles ( John 20. 21.) And though that Title of Apoftle, which hgnirieth One fent, 01 z Me finger, be mott properly attributed 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 authority 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 B90^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 received 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 reception 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 underwood 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 reverently, 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 /paketo 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 meaning, fcope and mind of any fentence, or the purpofe of man in what he fpeakctb. Thirdly, there is the divine or fpirituall interpreter,

3j6 Chap. 33. An Expofition upon the Bool^ of J 0 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. ) Andthus are thefecrets ofhitheart 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 interpretation in them. When Elihu faith, If there be an interpreter, we are tounderftandhim in this laft fence ; not of one that can interpret 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 freter> 0

Hence note. The Minifters of Christ an the intapretrrs of the mind and good will of Ged toward poor [inners.

They interpret the mind of God as to peace and reconciliation, as to grace and falvation , as well as to duty and holinefs of converfation. 'Tis the niceft and hardeft thing in the world to interpret 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 comfort 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 purchaser 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 reconciliation 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; Secondly, 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 committed. Fourthly, by giving thanks in their name for mercies received. Thus they are firft, Gods mouth to the people in preaching & 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

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 ofCjod doth r eve ale them. And therefore thougha man may have an abillity to interpret the word of God, as 'tis an excellent book, a book full of admirable 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 undemanding 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 isfeldome 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 thatiuch a melTenger,fuch an interpreter 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 competency 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 interpreters 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 Interpreters to be found in thofe dayes. The true and faithful! meflengers 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 Scriptures ; yet in the fence here fpokenof they have not many interpreters, 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 interpreters 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. 21. 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,.

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 filthj lucre^ but ofa ready m*d ( 1 Pet. 5.2.)

Thirdly, As the reward is fmall, fo the oppoiition is grear, Minifters 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 Title 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

332 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 admiration who are faithfull;this were a pittifull defigne of holding

Chap. 33. sbi Expo/it ion npott the Bool^ of J 0 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 lovely ( 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 believed, '

384 Chap. 33. An Exfoftlon upon the M»o\^of J o b. Verf. 23.

/rrcW <?#>- report! ( Iia: 53. 1. ) that is, we have thewed 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 heavenly 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 troubled 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: 11 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 convince 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,

then,, t» ftew -unto man his nfrightnefs y is to fhew hirn-his owne uprightnefs.

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 flatter 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

•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 gracious 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 condition 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 interpreter 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 thej 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;

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 allotted 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 acted as a meflenger,or an intepreter (He indeed was one among a thoufandXaith(^#j 20.20,21 .) I kept hack nothing that was profitable 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 converted, 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 condition, 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 converfatfon, 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 remove the doubts and fcruples, that may arife in ©r are upon his

. owne confeience, and fo to fettle him in a fweet and comfortable 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 uprightnefs?

I anfwer; Firft, 'Tis a peice of our fhewing man his uprightnefs, to fhew him that he hath no uprightnefs. The Spirit convinced, 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 heaven, 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 labours 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 tribuimtunclo *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- 0 fGod to the affiled man, then fittying his ajfitled fmle, he fhall urn alio fmtus y r(l yf 0 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, 0 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 unfeigned 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

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 favourably 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 prepare 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 called 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 provocation 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 companions, 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 juftifed 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 only 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 gracious 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 andabeundantin

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 forgiving 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 people 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 cannot, 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^ orinquired after.that Imay ■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 rejoycingly, even with his whole heart, and ■mt,hhk *k<>l«. Jenli Mercj pleafstb.faw, and he is pleafed with

QCCc-

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 empty 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, becaufe 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. 18. 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

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 gracious ; 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 declared 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. 18, 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 graciously, 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 9.15.) But when was thismeflage delivered him ? the text tells us ( v. 11. ) 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©

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 ugracious.

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 hurry 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 ? nothing at all,yea fhe was altogether unlovely,yet then (faithGod) 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 foft 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 unmodified ) we depart from the living God ( Heb: 3. 12. ) 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 fmsj 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 committed, fhall humble himfelfe, and feek the Lord by prayer,pray-ing and calling for prayer; Then the fin committed fhall be forgiven 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 into 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 falvation without preparation ; nor is there any promife of temporal!

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 earthly 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, deliverhim 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 deliverance 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'.

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 commanding, and by his officers executing ) frail his blood be [bed. And as another Law hath it ( Dent: iy. 13. ) 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 fpared 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 deliverance 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 elegancy 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 deliver 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, 401 __ ^ ^

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 order 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 fland 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 deliverance; 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

■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 ungrounded vaine confidence, but by a fcripturall holy confidence, comparing 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 into 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 .

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 delivereth 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 many things but by meanes. He faith to the meffenger, Deliver him fromgoing 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-

I anfvver, ( as was touched before ) he delivers him by .declaring 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. bringing 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 falvation, 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 offins. And the fame Apoftte faith (as to the cafe in the text ) at the 15th 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 2.12. ) 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'Abraham ',&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 fmngoing 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 deliverance ? 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 Covenant 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 Father, 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 invented 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 0 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 rhe 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*-

The Mercy-feat was it te\£ a Covering of'pure gold, laid over the tsfrkj-, in which Arke the Law was put ( Exod. 25.17. z\. ) Theufhalt put the Mercy-feat above upon the Arke, and in the Arl^ thoufha.lt put the tefttmony that 1fhallgive thee. And as che dimensions 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 defections iniquities and tranfgreffions. And hence th» fame word which fignifies expiation or redemption, fignifieth alfo the procuring 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 demanded 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 0 ) 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 Covenant 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 condemnatory 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 :

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 invention, 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 redemption, 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 myftery 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'rac 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 pleaching 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 Authors of it admired, and their names recorded ? All the inventions 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 delivered. What a glorious mercy is this! When Darites few how Danielwzs infnared by his act or decree, he was extreamly troubled, and ( faith the text, Dan^ 6. 14. ) he was fire diff leafed

w;f/> hlmfelfe, ant^fet his heart on Darnel to deliver him, and he laboured (beadnghisbrainesandlludying) till the going down of the Sun to deliver him , yet could nor, but caft he was to the hungry 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 Favourite 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 Silver corruptible, and our very righteoulnefs a corrupt thing. Deliverances 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 eighteen, 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 zndfpoyledprlnelpallitiesand 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. 1.18. ) Jefus Chrift hath delivered us out of the foul deftroying-hand of

Satan

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 farthing, 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. 14.11.) Pray not for . this pooplefor theirgoed : And he profefled {Jer. 15. 1.) Though Mofes 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 interceding 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 etemail deliveranceoybut even our temporal! deliverances 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. 9.11. ) 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 prifiner s out of the pit wherein was no water ; that is, from the Babylonilh captivity. 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

C;;ap. 33. Am Expfniw ufon the Bool^of J 0 b. Verf. 24. 41?

h

oftheme 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 ficknefifj 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 deliverance.

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

dovvne to the • grave when we are fick, fo Chrift will ranfome. us from the power of the grave when we are dead. ( jj 0 [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 writtenyDtath 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 deliverance from going downe to that pit. We read not all the Scripture over of any ranfome to deliver thofe, who are once ^one downe to that bottomleffe pit. They that are in the grave fhall 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 unto 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 favourable 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 righteoufnefs.

•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.

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, $£D1 molU- fr'Jhcr then a childes. The word which we render comparatively, tur, recreate freflxr, fignihes to wax foft or tender. 'Tis no where read in the fuit, ahbiquan whole Bible but here. Grammarians fay, it is compounded'of an f' 1: -mfj^' tUY 'i H£ brew word, which fignihes to be greene or flourishing (0>*p-^ireimmfgnl 8t l6 ' ) and of a S >' riack VYor 4 which ^g nir, ' es toincreafe and grew fi-at ac vete-tu ** <* pl*»t ; We render it as noting the man mending apace(as lome ( utcapi 8.i<5J Tick men upon recovery doe ) in his (trength and health. He lhall etWQ quodfy- be frelh-coloured, who before was pale and wan, he lhall be full-™k$ 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 healthy and ftrong ( as to his time ) his whole body is. Thus it lhall be witfi this Tick man ; Huflefh jhall be frefher then a childes; he lhall be as if he were<new-b©rne> or entred a fecond time upon the ftage o: this world. Our lpiritual 1 eftate of renovation by (Thrift is let forth as a youchfu.ll, or child-like ftate , as to the purity and perfection of it ( Eph: 5. 27. ) Chrift fhall prefent hs to hiwfclfe a gl& iota Church, nor having fpot or wrin\le,or any fitch thing. The (. hu ch hath her fin-fpots and w.-inckles new in her militancy ; bfit when Ch rift lhall prefent the Church at laft triumphantly to himfelfe,' then as himfelfe was ever without fpot or wrinckle,fo lhall the Church be. Her flefh lhall indeed be frelher then a childes, being perfectly recovered our of her fpirituall KctatperfeBif- fcknefs. And thus, in p-©porrion, Ehhn alfuresche penitent fick fir, imfaritatu mm ^ that,whenhis peace is renewed with God, and his ipirin fee luL mnm ^ cf * God, his very fielh ffiall be without fpot o-wrinckle, tmbi veiligi- frefrer then a ebildes. The latter par: of the verfe beares the am relinquit. fame feilCt.

Hera H(

Chap. 33. An Exfofition upn the BooJ^of Job. Verf. 25. 417

Hefhall return at in the dayss of his youth.

That is, he fliall not barely recover his heakh, and get upon his leggs againe ( as we fay ) he ("hail not meerely etcape death and the grave, but he (hall have an addition of bodily ability, he fhall, as it were, be young againe. As ficknefs makes a young man look old, fo recovery from ficknets makes the old man look ■ young. That's to returne to the dayesofhis youth.

Hence Note; Firft.

tod'Ay beauty , health and firength are the (ji'ft of 'God.

He gives them, and takes them away at pleafure, or having taken them away, he can give them backe when he pleafeth. He kills Aid he makes alive, he bringeth downe to the (jrave,and bring-eth up, as Hannah fayd in her Song ( 1 Sam: 2. 6. ) How low foever a man is brought by dcknefs, either proper or metaphorical!, the Lord is able to rayfe him up againe. We read ( v. 21.) in how pitiful! a plight, the Tick man was, how rather like a car-kalle then a living man he lookr, His flejh was consumed , that it could not be feene, and his bones which were not feene, flood out ; as much as to fay,?/* was nothing but skin and ^«;yet,when in that cale all hopes were gone, and all natural helps fayled , it was no hard matter with God tocure him. When die skill of the Phyfi-cian, and the vertue of medicines fayle,the power of God fayletfa not. As it is in reference to thofe outward dangers and defpe-rate exigents, which we meete with in this world by enemies and perfecutors, when we look upon our (elves as dead men, when all hope of deliverance feem* part & gone,then the Lord alwayes can and often doth deliver. The ApofUe gives us his experience of it ( 2 Cor: 1. 9, 10. ) We had the fernence of death in our felves; he fpake not thus in regard ef ficknefs, but of trouble and perfection ; As if he had fayd, The malice and Wrath of our enemies wis fuch,that we thought we fhould never efca^e, We had the fentence of death in our felves^but providence fuftered it to be fo, that we fkould r.ot trufl in our felves, but in God who rayfeth the dead. As it is ( I fay ) in fuch dangers, fo in dangerous deadly fickneffes • when a poore creature hath the fenrencc of death in hinnfelfe, when he makes no o'her reckoning but to dye, as good King Hezekjah fayd of himfelfe in his ficknefs ( J fa: 38.13. ) I

H h h rec*

41S Chap. 33. An Exfofttlon upon the Bool^of Jo b. Verf. 25-.

reckoned till morning, that, as a Lyon Jo will helfreake all my hones, from day even to night wilt thou make an end of me • yet then as in his cafe, fo in many cafes the Lord ftretcheth forth a healing hand and takes the Tick man up againe, to continue in the land of the

living.

Secondly, From the way of expreflrog this, in aliufion to^a

* childe or a youth.

Note. Cjed he can quickly make the greatefl changes in nature, either for the better or for the worfejlc can ttirncyouth into old age, and old age into youth.

That is, he can make a young or a healthy man weake as an old man, and an old or fickly man ftrong as a young man; and as it is with naturall, io with political! bod yes, as withperfbns, fo with n.uions. A nation that is flourifhing in its youth, heate, ftrength and glory, rich and full of peace and plenty, God can

• bring an oldnefs upon it, and caufe it to decline every day. The Prophet fpake of the ftate of Ifrael in this notion ( Hof 7. 9. ) Cray halres are he-re and there upon them, and they perceive it not -• they thought ttetflfelves to be in a very youthfullflourirhing condition ( as a ftate ) but the Lord brought gray haires,that is,they were decaying, withering, weakning, and became a decrepid nation ; And when a nation is gray-hayred, old and withered, he can make it ycuthfull, he can recover the honour and power of irj and caufe the dread of it to fall upon the neighbouring nations round about. He turnes a land into a wildernefs, which before was as the Garden of God ; And he can change that land into a Garden of God which now is a defolace wildernes.The unchangeable Lord is vifible and glorious in all thefe changes. The health and ftreng-h both of the body politick and naturall are at his dif-yofe. He can bring a decay upon what is built, and repaire what is decayed, whether in nations or perfom. When the earthly houfe of this Tabernacle is ready to drop downe into the grave, and crumble into duft,God by a word fpeaking,repr:yreth it to as much beauty and ftrength, as when,the firft ftone being layd, the top-ftone was fet up. When Tfaaman had once fubmitted to and obeyed the Prophets counfell, which at firft he defpiied,& warned in Jorden, Jlxflefh ( faith the text, 2 Kings 5. j^j.,) came ar

ga'wc'.

Chap. 33. An Expofition upon the Book^rf Job. Verf. 25. 41^

game like mto the flefb of a little childe. The holy Pfalmift charged his owne foule topraifethe Lord, and all that was within him to blejfe hvs holy name (Pfal: 103. 1,5.) who had fat Ufled his month with good things, fc that his youth was renewed as the Eagle. This renovation of his youth may be underftood three vvayes ; Firft, as to his naturall ftate,or bodyly ftrength.SeconciIy,as to his civill ftate or worldly fuccefles, as to his honour and kingly re-nowne. Thirdly, as to his fpirituall ftate, or thehighcning of his gifts, graces, and comforts. 'Tis probable, David had found a declenlion in all thefe, and at laft through the goodnefs of God and hisbletfmg upon him,che renewing of them all from that old-nefs to a youthfullnefs againe, like that of Eagles. We find the fame allufion in the Prophet ( If* 40. 31. ) They that wait upon the Lord jhall renew their ftrength, they fhall mount up as with Eagles wings. Some Naturalifts fay, the Eagle reneweth her (trength by fucking blood when her ftomack is io weake that fhee cannot feed upon the flefh. of her prey. Saints indeed renew their ftrength as the Eagle, while by faith they fucke the blood of Jefus Chrift; and they get cure of their owne weakneffes, while they believingly lay hold upon his ftrength.

Thirdly, We heard in the former verfe of a divine warrant iffued out for this mans recovery ; Then he is gracious to him 9 and faith , deliver him. Here we hive the warrant executed ; ■ His flefb jhall be frejher then a childes.

Hence obferve. The commands and warrants of God are effect nail, they jhall be - obeyed and made good to man.

If God fay,deliver him from a fick bed, he fhall be delivered; / will work* (faith the Lord, I fa: 4 3.13,14 J and who fhall let it f for your fake I have {cut to Babylon, and have brought downe all their Nobles, qi barrs ,as the margin reads it; I will have it done, I will breake all thofe Nobles who are as barrs in the way of my peoples deliverance. So when the Lord fends his warrant for the deliver-iBg of a tick man, he will break all thofe barrs and bands by which dileafes and lickneffes hold him as a prifoner in his bed. Nothing can ftand againft the word of God : as by a word fpeaking he gave the creature a being, when it had none ( The Lord only fpake the word, Let there be light, let there be a firmament, &c. and it was

H h h a fo)

420 Chap. 53 A>, Expfition nfon the Baol^of ) o z. Verf.25., •f--,.,—■— ■ : *

[0 ) Thus alfo the word or warrant of God reneweth a wel-being to thoie, with whom it is wo:ft,or a comfortable life to thofe,who are compafled about with the forrowes of death. The word of God prevailes over all,or is effectual! to every purpofe (Pfal: 33. p. J Hefpafc a*d it *as done, he commanded and it flood fafi.

Further, In this reftoring of the Tick, we hive a ihadow of the refurreefcion. The rayfing of a dying man from his bed, is like the rayfing of the dead from the grave. The fbring of the yeare is aihadowoftherefurredion, becaufe then trie earth returnes to her youth, and is frelh as a child. In wincer all things are dead and defolate, their gloffe and beauty is gone; but then cometh the fpring and all revives againe, the face of the earth looks frelh, corne and grafle,trees and plants ilourilh and put forth their buds and bloffomes. Now, what the fpring of the yeare is to the body of the earth,the fame is the recurne of health to the body of man; In both we have an exemplar of the refurrection , as alio in the regeneration or new birth of the foule, by the power of the holy Ghoft. For till then we are,like old fickly men , in the old man, yea we are dead. But no fooner doth the Spirit bring us forch by a lecond creation into the life of the new man, but we become in fpirit frefh like Children, our youth returnes to us againe ; that is, we returne to that ftate wherein we were firft created and fet up by God in righceoufnefs and true holinefs; yea into a better and furer ftare then that. Man through grace is not only as he was in the firft day of his creation, but better ; He returnes t-o the day of his youth, and receives fuch a youth as fhall never decay into old age; yea the older he is in nature, the younger, that is, the ftronger and more beautifull he fhall be in grace. He fhall (according to that promife, Pfal: 92. 14. ) ft ill bring forth fruit in old age, he fhall bs fat and flourishing^ This renewed youthfull-nefs and flourishing condition of the reftored nek man in fpiritu-alls, is fpecially and fully izt forth in- the next verfe.

For Elihn having (hewed the recovery of the lick mans body, he proceeds to the recovery of his foule, which eminently re-tHrnes to the dayes of its youth, both in the puttings forth of or exercifing the grace of God received, and in receiving more .grace, favour, and comfort from God, as will appeare in opening the words..

— ! ___^_

Verf. 26. He [hall fray toGsd, and he will be favourable to hlm^ar.d he fkallfe his face with joy, fsr he wiH render to ?nan his righteottfnefs.

El.ht* gave u*, before, one meanes of the fick finfull mans recovery from his bodyly and foule ficknefs, that was the counfell and inllruition given in by the mefjenger, the interpreter, one of a thonfand. And here he fees downe another meanes by which he is reftored to both, efpecially to the fweetnefs of both*

He jhall fray ttnto god.

The word here ufed to fray, fignirieth not barely to pray, or "iny multipli-put up requetts to God ; 'Tis a word with an emphafis, implying eavit, propria the Multiplying of prayer, and that not the multiplying of prayer ver ^ a f on ! a /* fo much by number, as bv weight; the powrin? forth or multi- ™S mco P ta f u -

/ ' ■ ■ r j r^\ -n 1 1 j r dtt m oratione,

plying of itrong prayers, or, as it is fayd of Cnnix, In the dayes of in ^ d qhhV his fiefh ( Heb: 5. 7. ) the offering ftp prayers and fttf>plicat ions, fupplkes. with ftrong crying and teares. There may be a multiplying of Zeph.3. 10 . weak infigniheant words in the eares of God by prayer; But the faithfull people of God,through the Spirit,powre out many ftrang. words in prayer ( as Chritf did in the dayes of his flefli) to him who is able to fave them from deach or danger, and give them life. When£///># faith, Hefhall fray, he,intends iuch prayers, even the urgency, importunity, or vehemency of the foule in prayer. When Ifaac law his wife Rebecca was long barren ( he was forty yeares old before he married , and many yeares being elapfed in marriage, there was nc appearance of Children) 7 hen ( faith the Text, Gen: 25. 11. J Ifaac intreated the Lord for his wife, becaufe (hee was barren, and the Lord was entreated of him, and Rebecca his wife conceded. It cannot be Imagined that Ifaac being fo holy and gracious a man, had not prayed for that mercy before ; Doubdefs he prayed that God would fullfill the prcmife to his father Abraham in giving him a ckilde : but when he faw the promife fo long delayed, or ftick fo long in the birth, then he intreated the Lord ('tis this word)he powred out many and ftrong prayers. The word is ufed againe concerning Maneah> after his wife had received a promife from the Lord of bearing a Sen, afterwards called Sampfon ( Judg: 15. 8. ) Then A4anoah entreated

the Lord, and faydfi my Lord Jet the wan of Gzinhlch'ihcx- dldft'

r j lend.

fend, come againe unto m, &c. Fearing they might not fully follow the inftructions given his wife for the education of their fon, he earnestly begged of the Lord further direction in that matter. That prophecy either of the Gentiles to be converted,or of the returne of the difperfed Jewes, exprefleth them by this word ( Zcph: 3. 10 J Front beyond the rivers of Ethiopia, my fuppliants I hall come , even the daughter of my difterfed fkall bring mine offerings. As if the Prophet had fayd ; They ilia 11 fpend themlelves in amplications at their returne, they fhall come with firong petitions, with mighty prayers, as making prayer their bufinefs. They ihall not come with frozen affections and cold requefts,but with hearts flaming up in the ardency of their defires,and urgency of their fupplications to the Lord. That's the force of the word ; He fhall pray ; As if Elihu had fayd, He fhall not come with dead-hearted prayers and petitions, ( as many doe in their ficknelfes and forrowes) nor with a formal Lord have mercy upon me, and helpe me; but he fhall make a bufinefs of it, he fhall pray to purpofe, he ihall pray with his whole ftrength. In which fence the Lord bid Ananias goe to S<*#/,afterwards Faul (A&s p, 11.) For behold he prayeth; intimating that he had never prayed all his dayes before ; nor indeed had he (though being brought up a ftrict Pharifee, he was much in the forme of prayer ) ever prayed in power before.

He jhall pray.

Some underftand this, He, relating to the meflenger praying for the fick man, He jhall pray, and God -will be favourable to him. Thar's a truth, 'tis the worke and duty of the melTenger to pray for,as well as advife the fick man. But I conceive rather the per-fon here intended praying, is the fick man for himfelfe, who after he hath been counselled, directed, and advifed by the meffen-ger what to doe, arplyeth himfelfe to the doing of it.

Further, Some,wh© agree that the fick man is the perfon praying, yet underftand it of prayer after his recovery; who finding himfelf healed and ftrengthened prayeth unto God for grace, or for a right ufe of his healch & ftrength. But I rather underftand ic of his prayer unto God in .the time of his affliction ; who when his finsand tranfgreifions have been laid before him by the melTenger, and his foul-foars iearched to the bettome, and faithfully dealt

with,

with, and fo brought to a fight of himfelfe, and of his fin, with the fad effects of it vifible upon this pained and confumptive body, is then fUrred to feek the Lord, and entreat his favour; Be frail pray unto God j

Hence Note, Sick»effe M a prayer feafon.

Prayer is a duty never out of feafon, yet at fome times more in feafon, and moft in feafon m times of affliction ; Is any man ajjlitt-ed, let him pray, ( James 5.13.) And among all afflictions the affliction oi'ficknefs feemes to be a fpeciall feafon calling for this; duty. Therefore in the i4verfeof the fame Chapter, afl'oon as he had faid, is any man afflicted, let him pray, it followeth, is any fck_among ytt, let him call for the Elders oftht Qhurch, and let them pray over him ; 'Tis high time for us when fick to look about us, to call in prayer-aide, or h'elpe from others in prayer; yet 'tis not enough fot the afflicted, or the fick to get others to pray for them, they muftpray forthemfelves: fome put off the duty of prayer to others,and think it fufViceth if they fend bills to mini-fters or move friends to pray for them. I know ficknefs indifpo-feth to prayer, bodily paine and weaknefs hinder continuance and abiding in the duty ; but that doth not excufe the fick from praying for themlelves. To defire others to pray for us in bocl/Iy ficknefs,and neglect it our felves is an ill fymptome of a fick foul ;• yea to defire others in that cafe to pray for us, when' we have no heart to pray for our felves, is too cleare a prognoftick that their prayers will not profit us, no: be prevailing for us. Pharoab,\vhQn under thofedreadfull plagues, could fend for Mofes and Aaron mo e then once, and faid unto them, entreat the Lord for me, (Exod.y. 27,28. Chap. 10. 16, 17. ) But we read not that he entreated the Lord for himfelf. Simon Magus when ftruck with the terrible threatnings of Peter, faid, Pray ye to the Lord for me y that none ofthefe things which ye have(poken come upon me, ( Acts 8. 24. ) But we read not that he prayed for himfelf. The prayers oftthers art rarely benefciall to any y unleffe they either pray orhave 4 defire to pray for themselves. Elihn reprefents the fick - man praying for himfelf, he (kail pray 'vn?e (jad. There's the object of prayer. -

Hence

Hence Note. Trayerinjickneffe, and In alt other cafes mttfi be direUedunto Gcd, and, to him only.

Divine addreifes are fit for none but God ; For Firft, none are worthy of this honour but God ; Prayer is fo great a pare of that honour and worfhip which is due to God, that it is often put fo: his whole worfhip. Mine houfe (faith the Lord, J fa. 56. 7. ) fhdll.. be called an houfe ofprajer for all Nations. Secondly, none can heare, that is, aniwer prayer but God; there is no help to be had but in him. As it is his glory to be prayed to, and iuch a glory as he will not part with to any other, fo it is in vaine to- pray to any other. In vaine isfalvation hoped for from the hdls,and from the multitude of Mountains (that is, from the grea.teft worldly Powers ) truly in the Lord our God is the falvat'w of Ifrael, ( Jerem. 3. 23. ) God only was David's Hills (/>/<*/. 121. 1, 2. ) I Lift my eyes to the hills from whence cometh my helfe y what thefe hills were, himfelfe explaines in the next verfe. My help c»methfrom the Lord who made heaven and earth ; Baals Priefts called upon Baal, they cryed Baal hear us, but faith the Text, there was neither voyce, nor any that anfyptred ( \ Kings 18. 26.) It is not only finfull, but.fencelefs to pray to any other then God alone. That popifh Doctrine of invocation to Saints and Angells, is not only a will-worfhip, but folly and dotage.

Fourthly,'//* pall fray, &c.

Hence Obferve. // we would have any mercy from God, we mutt askjt.

God is ready to give, but he looks to be intreated, and he will be intreated: What God hath promiled ro doe for us, bis doing of it nuift be obtained by prayer. .Wo r king prayer, worketh the promifes ro heir i(Vue\ yea prayer worketh the prophecies, whether of faKa'ion upon Sion, or ruine upon Babylon to their iflue. 'Prormles and p-o;-hefies are the exprefs will of God, and (hall certainly be full ailed in their feafon ; yet ifwedefire their full-filling, we muft pray that he would full u ;ll them ; and 'tis a token for good that God is about to fullHll them, when the hearts of bis people are drawne out much in prayer for theit fullfiliing. There are fome mercies, in the promises, rightly called preventing

ing mercies, they come upon us before we ask ; fuch is the mercy

• or out vocation, conversion or turning to God ; we are naturally fo. far from praying while we are in the ffete of nature, that wc are continually blafpheming or dishonouring the name of God; but, as for per r " converted, ( who are eminently called heires of the promife of the good in the promife ) if they will have any gooa ". promife, they muft aske it. When the Prophet had decLi j *. ly prophefies of good and great and glorious things which God would doe fo: his people, he concludes with this direction from the Lord. ( E^ej^. 36. -57. ) / will yet for this be enquired of by the houfe of Ifrael to due it for them. As if the Lord had faid, / will not doe thefe things unasked, as you looke I fhould doe thefe things for you, fo I look you fhould pray untta me that they naay be done. A promife was made to Abraham ( Gen. 22.17. ) that his feed fhould be multiplyed as the Starsof Heaven ; now might not Ifaac his Son have faid, God hath pro-mifed me children, what need I pray for them ? but Jfaac knew better, he knew that the promife was to be brought to the birth by prayer, therefore he entreated the Lord that he might have children.

♦ Fifthly, from tAefe words He (hall fray compared with the next, and he (that is God) will be favourable to him.

Obferve. The Lord is ready to hear when we pray, ready to Vive when ws ask.

As prayer is honourable and delightfull to God, fo fruitfull to man. Ask^and it jhall be given you, feeh^ and you fkall find ( Math. 7. 7. ) Hefhallpray unto God> and he will be favourable unto him. Prayer {hall not be loll, nor vaniih into aire. There was never any fairhfull prayer loft ; though the prayers of many have no: been anfwered in kind, that is, they have not had the very thing they asked for; yet they have had an anfwer to their prayers; and though prayer be not alwayes anfwered in our time, yet there is a time wherein all faithfull prayers (hall be anfwered • one age reaps the fruit of thofe prayers which another age hath fowne. The feed time is one age, the harveft in another. Latter Generations get good by the prayers of the former. Though we who pray fee not the fruit of it, yet many fhall find the fruit of it ; and how

I i i ©ften

426 Chap.^5- Jn Expofition upon the Bool^of ]o b. Verf. 26.

often doth the fruic of prayer appear prefently, hovy often doth the anlwer come in upon the very putting up of the requeft? ( Ila. 6 5. 24. ) Before tkey caII>\ will anfwer,and while at fhey are yk$fc*kit>t* I will hear. While the word is in their mouth, the mercy (hall be put into their hand. While the Church(<j/#lf 1 2 .

5. 16.) was p'taying, Peter came in among them. As if God had* hid,thrre's yourprayer ■. What the Prophet Elifk-a faid ^2 3&*«

6. 5-5. j of che meflenger fent to apprehend him ; 1/ «/■ r£<? ^^ «/A/j Maftersfeet behind him ? The. fame may we fay fomtimes of this meflenger holy and fervent prayer, is not the found of the mercy prayed fir at the very heels of it ? ( Thus clofc dotfe Eli-hu put thefick mans prayer and the anfwer'of God, he (hallpray unto Gsdy

v£nd he mil be favourable unto him. T&\Gtacis

ef}, cAjtiwh, Thatis, he fliall have a gracious and a fpeedy anfwer; he mil fgnificat-vzhe- be favourable unto him, or, he will accept him,zsMr. Broughton ^fj^ ve ^ eac renders: 'Tis a very comfortable word, it notes not only to mjb %1 , U "*$ t0 > 6r t0 be at peace, but to be well pleafed with another, yea to

be delighted, and take pkafure in him. Tis not barely, to be appealed and reconciled, to lay down wrath and diipleafure conceived againft a man,bt]t it notes much fweetnefsof fpirit towards him, and full content or complacency in him ( Vfal. iqp,^,) The Lord takethpleafure in his people, ("they are as the joy of his heart ) hewillteautifiethe meckwith falvation ; he will not only fave them, but adorne them with falvation; they fhall not only bedelivered ( after they have layen among thepots,P/*A<58. 13.) from the bkeknefsand filth of tbeir adverfity,but they fliall have a beauty put upon them, or fas it followeth in that Pfalme kft cited ) They frail be as the wings of a Dove covered with ft her, and her feathers with yellow gold. God will be favourable to them, that is, he will give them favours to wear for him, he will put markee of honour upon them, they fhajlnot only be benifited, but beautified and crowned with falvation.

God exprefled that higheft favour and mofi indeared affection which he bare to his own Son, as ferving him, by no better, nor more emphaticall word then this (Ifa.qi. 1. ) Behold my [errant whom I upheld, mine elect in whom my foul delighteth. What: is ; or can be more deligfofull to God then his Son ? and what can

fee

be more comfortable to man, then to hear and know, that God delighteth in him, and bears favour to him ('through his Son) with the fame.affection as he doth to his only bego:ten Son ? He will be favourable ante him.

Whence note. Firft, God is well pleafed with, he is favourable t$, and delighted in an humble finr.cr. . When^fmner is brought upon his knees and becomes afup-pliant, when as he is laid low by affli6lion,fo he lyeth low in prayer and fuppl ration, then the Lord will be favourable to him, and fhew his deli- % ,him. The Lord delighteth not in the ftrengch of the horfe, be ^ § not, plea lure in che legs of a man(P/.i47, io> n. ) No mar 14 favoured by God, becaufe of his outward favour,becaufehehathabeauti£ull face, or ftrong deane limbs, yea not only hath the Lord no pleafure in any mans legs, but no: in any mans braines, how reaching fosver, nor in any mans wic how quick ibever., (nor in any mans judgment how deep foever, nor in any mans tongue how eloquent or wsll lpoken ibever, buc the Lord ta\eth pleafure in them that fear him, in thofe that hope in his mercy ; tn thofe that walk humbly with him, and call upon fam. Let me (faith .Chrift to his Spoufe, Cant. 2.14.) hear thy voycq for itisfveet ; he meanes ic not of an artificial! Tinging voyce, but of a fpirituall praying voyce. That's the mufick which the Church makes for Chrift. Nothing is fo tunable nor takes the eare and heart of Chrift, like the voyce of prayer and praife from a^raci-ous heart. All the beauties and rarities-both of perfons and things are dull and Bat, yea wearibrne and Ioathibme to God in companion of a gracious, honeft, humble foul. Princes have their favourites (they are according to the language of this Text ) favourable to fome above many, either becaufe they are beautifull and goodly perfons, or becaufe they are men of excellent fpeech,pru-dence and comportment. All godly men are Gods Favourites, he is favourable.co them not only above many men in the world, but above all the men of this world, who have their portion in this life ; And he therefore favours them; becaufe they are the purchafe of his Son, and the workmanfhip ot his Spirit, convincing them of, and humbling them for their fins, as alfo creating them after God in righteoufnefs and true hoiinefs. Such frail be his favourites. I i i a Second-

■ ■■ -

4*8 Chap. 33. An Exfofition upM the Bool^ef Job. Verf.26.

Secondly, Confider the coherence or dependance of thefe words. He (haft call unt0 God, andhe milbe favourable unto him. Whereas, before, all his complainings and ©utcryes ftocd him in noftead, now being humbled effectually, and taking hold of the righreoufnefs fhewed and offered him by the MefTenger of G©d ? henofooner makes fuit to God but is heard.

Hence Note. Gcd firfl fkevtes regard to the ferfon y then to the offer ing,to prayers arid fervices.

This truth may be underftood two waves, Fir* 1 in reference to the (rate of grace. When Abel and fain br~ their facrifi-cesor offerings, God had refpeSl to Abelir /7ts'offering y buzto Cain and his offering had no reffect, ( Ge£f. ' li ^ 5. ) Abel was in affate of grace, Cain was nor, fo the Apoftle Rates their cafe, ( Heb. 11.4. ) By faith Abel offered unto God a mere excellent fa-erifice then Cain, by -which he obtained whneffe that he ( his perfon) wasrightems, God tcjlfyingof his gifts ; and what did he teftifle ? furely that his gifts were brought in faith, and were prefented from a principle of grace, which Cain had not j «nd therefore God did not approvingly telfihe of his gifts. Till we clofe wich God by fairh, God doth not clofe with our fervices by acceptance. Secondly, as this is true in reference to the fete of grace, fo in reference to fomewhat in the prefent actings or difpofitions of thofe who are gracious. 'Tis po&ble for a godly man to act fo finfully, ., and to be fo ill difpofed to the frame of his heart,tbat God may feem to deny acceptation to his prayers, and fervices. David . laid ( Pfal,66. 18.) If I regard iniquity in my heart, the Lord will not heare me. And God told the Jewes,his Covenant people, ( If a. 1. 1 5. ) When ye make many fray ers,I will not hear ; your hands are full of blood. Thus while they who have a fete intereft in Chrift, walke unworthy of it, they are under the frownes of God, and his dif-acceptation of all their duties, till they renew their repentance and humble themfelves. And I conceive this was the cafe of the lick man in the Text (in whom doubdeffe, he aimed at Job) whom Slihu granted to be a godly man, yet under great diftempers of fpirit, which muft be healed & removed before he could focall upon or pray unto God, as he would be favourable to him, or give him teftimonie of his favour. Thus

we

we iee,in both thefe references, how the perfonof a man muft be relpe&ed and in favour before his prayers can. For as w« can have no benefit by the interceffion of Chrift, till we accept his peribn, fo God will not give us any benefit by our fupplication?, till himfelf accepteth our perfons, which he doth only in Chrift. Many would be faved by Chri^J^y would be pardoned and get to heaven, they would enjo|^ H^ cs an< ^ priviledges which he hath purchaied for hispB^jjiSMhey neglecl Chrift himfelf ; nor doe they think of dolingi^Mpferfon. Now, I fay, as un-lefle we have refpett to the perfon of Chrift-, and defire union with him, we have nothing to doe with his benefits; fo unlefs God hath refpect to our per fons,we get no benefir, no anfwer cf cur prayers.

Thirdly, Note. To have the favour ofGod y &r to be accepted with hlm y is the top and famine of all defreable favours.

5 Tis the Alpha and Omcga,the firftand hit of all other favours, 1 0 find God favourable t# us ; if God be favourable to us, it mat- • ters not much who frowns upon us, or what foul weather we meet with in this world. And,as to be in his favour ftiould be the chief of all our defircs,fo to be allured of his favour ihould be the chief of all our ftudies and cares ( 2 for. 5.7. ) Herein ( faith the Apoftle ) we labour , that whether prefent or abfent we may be accepted of him. The word notes to labour ambitioufly ; as if he had faid, we labour as much for the favour of God, as ever any of the fons of ambition laboured fo: the favour of Princes,or regard with the Kings of this world. No man ever plotted or flatter'd and crouched fo much to the Kings of the earth ior favour, as we doe to God for favour; herein we labour. We make it our bufinefs to be accepted with him ; if God once accept a man, you may tume him loofe, he will fhift for one. How compleatefy happy the condition of fuch a favourite is, will appeare yet further in ■ opening the next chufe of this verfe.

And hefhallfee his face with joy. •

When once God is favourable to a poor finner, then he iliall be fifed or dealt with like a favourite. Great Favourires ftand iu the pr.efen.ce of Princes, and frequently fee their faces. Whom-

foevec

foever any man favours he freely admits to bis prefence,and cakes delight: in his company. Thus Ehhu fpeaks of Gods Favourite, Hejhallfee hu face mthjoy.

There is a twofold interpretation of thefe words tending both ... . to the fame fpirituall fence. ■iml)mcnn F^i Some b > T th ~ Anreceda^^iindcrftand. God himfelfe, \<ttiria,\.e.ki- and byhisface the face of thKia^iNiyickman; and fo the fence tamer cum in- of this aflertion, he fhallfee Jjmfy^mkjoY, is plainly, this. God tuebitur, vuhu w m j 00 u cheerfully and imin^- fftn the face of this poor fup-Utoetfacihe- pj£ anc . £ oc j will look upon him, as we doe upon friends whom U (umJmevul- vve favour and have much refpeft for. Friends may fee content mm iraius a- and joy fining in or ftampt upon our faces, when we look.them in tertebat. the face. The content which we take in feeing the face of ano-Merc: ther is vifible in the fmiles and joyes of our own faces. As when

we look fowrely, angryly, forrowfully, fullenly upon a man, when darknefs is feen in our faces,and clouds gather in our br»ws,ready to diflolve into a ftorme, this fpeaks we bearehim no good will, or rather that we bear him much difpleafure. So when we looke pteafantly upon a man, doth it nor. fay, that we are highly pleafed with him ? To be fure, when God is at peace with a repenting (inner, he no longer frownes upon him, nor turns his face from him as an enemy, butentertaines and welcomes him as a friend ■ which is directly oppofite to Jobs apprehenhon of God at the

I -o&verfe of this Chapter, Behold he findeth occapons again ft me, he counteth nte for his enemy. This is a fweet foul-reviving and ravilliing truth. God beholds the face of his people with joy, he beholds them fmileingly, cheerfully, delightfully. David calls it The light of Gods countenance ( Pfal. 4. 6. )

it videbit^ho-^ Secondly, ( and I rather conceive that to be the meaning of the vio)facimiei pj ace ) mo [\ re i at:e t heH>, to thefick man ; who having been Merc: ' ' upon his knees humbling himfelf before God, and finding God favourable to him, he then feeth his face, that is, the face of God, with joy. God fills his foule with a great deale of peace,comfort, and fweetnefs in his approaches to him. Before, pofTibly, if he did but think upon God, he was troubled as Afaph found ( Pfal,

II • 3-) ^ remembred God, andve as troubled. To a man-in great trouble, efpecially in trouble of mind, the very thoughts of God (who is our only help in trouble)may be troublefom;but when be is fet right and reftored to the favour of God,or God being again

favou-

-t-

Fucies iei

favourable unto him, he beholds his face wkh abundance of joy. Here are yet two things to be opened, or two Queries may be made and anfwered for the clearing of thefe words.

Firft, What is meant by the face of Cjed • Secondly, what Is meant by feeing his face.

To the former query, I anfwer ; Firft, the face of God is the eiTentidll being or perfeft Majefty of God, of which himfelf faith to Mo fa ( Exod. 33.23.) My face (hall not befeen. Secondly, the good will and favour of God is his face (Pf. 80. 3. ) Caufe thy face to fhwe, ( that is, be good to us ) and wefhall be faved. Thirdly, the face of God in Scripture is put for any manifeftations of God to man. God manifefteth himfelf in wrath to fome men, (Pfal. 34. 16.) T he face of the Lord is againfl them that doe evill; ™^ s c * ndg , That is, he is angry and greatly difpleafed with them. He mm-Jawri^n^ felleth himfelf in love to others, and all iuch are faid either ( as Druf: in the Text) to fee his face, or ( as other Texts exprefs it) to have his face fhining upon them. God is a fpirit, he hath no face properly; but as the face of a man is that, by which he is knowne (if a man hide his face we know not wh© he is, though we fee all the other parts of his body, he is a concealed man) 16 that what-foever it is, by which God is clearly knowne,that in Scripture language is called his face. And hence Thirdly, the worfhip and holy ordinances of God, are called the face of God ( Gen. 4.14, ) becaufe they are great imnifefhtions of God, or became God is manifeftedinhisOrdinanceSjin his word and worship, who and what he is. After a fick man,through the help of God, is recovered ; he goes into the congregation to give thanks; and then he may belaid to fee the face of God,becaufe there he exhibits the figns of his prefence,& doth as it were fhew his face.There as in a glafs we behold the face ofGo^rhat is,the difcoveries of his holi-ners,ofhis love & goodnefsjThe face of God is feen in his works, as the Apoftle teacheth us-, ( Rem. 1. 20. ) The inviflble th'ngs of him from the creation of the world are clearly feen, being under flood by the things that are made, even his et email power and godhead: much more in his word and Ordinances, and above all in Jefus ChriflisGod feen and manifefted. Jefus Chrift is the face of God, the brlghtneffc ofhisqfory, the exprejfeimage of his perfon, (Heb. 1. 3. ) The light of the knowledge of the glory of God (hi-neth.to us in the face of forifl. Thus the face of God is beheld in

tnt

the face of Chrift. There we may fee how holy, howjuft, how o 0 od, and merciful 1 God is; all chis glory of God appeareth to us in the face of Chritf, who is the higheft manifeftation of God. Here in the Text by the face of God, we are to underihnd any demonftration of Gods favourable prefence ; in which fence of the word, ^Aaron was to blefle the children o&lfrael ( Numb.6 „ 25. ) The Lordmake his face to jbine upon thee, and be gracious unto the. The Lord lift up the light of his countenance upon thee, And give thee peace. That is, the Lordmanifefthimielf to thee in tvayes of grace and peace, in favour and in mercy. David prayed in the fame ftik ( Pfal. 6j. 1. ) God be mcrcifull to us,andblef U4y<wdcanfehi* face to jh'me upon tu < that is, give us tokens and pledges of his favour.

Secondly , How fee we the face of God ? Doth not God tell Mofes, No man can fee my face and live. How then can the face ef God be feene ?

I anfwer ; The face of God ( which was touched before ) as taken for the effence of God, or for his effentiall glory, cannot be feene; That's too tranfcendent a glory for man to behold. What we fee of God is but fome ray or beaming'out of light and glery from himfelfe, we cannot fee himfelfe. The eflentiall 0: perfonall glory of God, is that face which cannot be feene, but the declarative glory of God is a face of God which may be clearely feene by faith in the light of his word and workes. And to fee the face of God, is nothing elfe but for a man to know in himfelfe ( as the Apoftles word is in fomewhat a parallel cafe, JJeb: 10.34.) that God is gracious to him, that is, to have an affurance of his favour, or a reflect a& of faith about it. The holy Spirit fheweth us what God is, and what the things of God are ( 1 Cor: 2. 12. ) We have received notthefptrit of the world, but the Spirit which is of God, that we may knew the things that are freely given to w of God; that is, that we may be enlightned with the knowledge of the grace, geodnefs, and favour of God to us difcovered in the Gofpel. The Spirit fheweth us this bleffed face of God, and we fee it by the actings of our faith ; all our vifions of God in this life are vifions of faith ; 'upon whole wings all our •intellecluall powers foare aloft and are carried up to God. Faith is not only a worke of the will in confent and application , but a ■workeof the tmderftanding byaifentand knowledge. Thus we

fee

~t

Chap. 33. An ExpoJktoH uf>n the BooJ^of Job. Verf. 26. 433

fee God ( as a Spiric is only tobe feene ) wich a fpirituall eye.

The vifion of God is intellectually the vifion of faich. Thus the Videre faciem

reconciled firmer finding God favourable to him ; he feeth hu ,,'' n,hil ^ iu -r ° ejtqiumfentt-

J ace re apud ani-

w ' lt b j 0 y ™n fium de*

J ' ' urn propitium.

The word fignihes joyfuli acclamation, or (houting for joy, Coc: , fuch as men ufe after great favours done them and benefits or In J ub * l °-r f* rather bounties beftowed upon them. There is a feeing of the yj!^-/,-Face o( God with terror; fo the wicked (hall fee God, that is x gaudio. they fliall have manifeftations of Gods difpleafure; they (half be Aquin: made to fee him with fhame and forrow : They ("hall fay ( when they fee him ) to the mount awes and roch.es y fall on us, and hidem from the face of him that fitteth on the throne, and from the wrath of the Lamb*. They who never faw the face of God with joy, (hall fee it with horror & amazement. Saints fee it with joy,they have unexpreffible comfort and contentment in beholding God ; they ihall rejoyce with fhouting, as in the yeare of Jubile , when they founded out their joyes with trumpets, or made a joyfull noyfe. 'Tis no ordinary but a triumphant joy,with which the godly fee the face of God. Extraordinary fights arfe<St with extraordinary joy. Now the face of God being the higheft and moft glorious fight in the world, it muft needs affect the beholder with a glorious with a Jttbilean joy . He Jhall fee his face with

if-

Firft , It being fayd, He jhall fee his face with joy , upon his prayer, and the humbling of himfelfe before God.

Obferve. Gedhid.es or vajles his face, till' tvc humble our fettles ardfee\e his face.

God will not be feene at- all times, no not by his owne people; There are feverall cafes in which he turneth away his face in anger, or drawes a curtaine ( as ir were ) yea a cloud between himfelfe and the foule. And this he doth, Firft, and moft ufually to try his people , bow they can beare his withdrawings, and to fee whether or to what they will betake themfelves, when he takes himfelfe fo much from them, that they cannot fee him. Secondly, He doth it often to chaften and correct man for fin.

K k k To

To be under the hidings of Gods face, is the faddeil effect of fin to a fenciblc or an awakened foule. David made a grievous complaint becaufe of this, what ever the caufe or occahon of it was. ( Ffale 13. i.J The abfence of God from him ( though poifibly but for a ihort Lime ) was lb tedious to him, that he cryed out, How long wilt thou forget me,0 Lord^for ever ? How long wilt thou hide thy face from nte ?i£venjefus Chrift while he itood in the place of finners, bare the hiding of his fathers face, as the fumme of all -thofe punilliments which were due to and deferved by our fin. This preffed him more then ail bodyly futferings, and made him cry but, while he hung upon the CrolYe, My God> my God ( not vhy haft thou left me robe crucified, but ) why hafi thoitforfa-he>2 me (Math: 27.46.) Thirdly, God hideth his face from fome, becaufe the manifeftations of it have not been received thankfully, nor improved rightly. We ought to give thankes for the light of the Sun (hiningin the ayre, and alfo doe our worke in it; Is it any wonder if God cloud and eclipfe the light of his countenance towards thofe, who neither prize it, nor improve it ? If you would alwayes fee the face of God, then be ye alwayes feene. at the worke and in the wayes of God.

Secondly, Obferve. It it the fole yrlviledge ef Gods F4vourites y or of thofe to whom-he is favourable , to fee his face.

As no man can fee that face of God, his efTentiall prefence, f© wx\z but Godly men ihall fee this face of God, his comfortable or blefled-making prefence. without holinefs no man fhall fee the, Lord ( Heb: 12.14.) There is a two-fold vifion or fight of God, and that negative alTertion may be underftood of either or of both. There's firft, a vifion of God ®n earth ; thus we fee his face,as was (hewed before, in the actings of faith; For though the Apoftle oppofeth thefe two, faith and fight; we walke by faith y aad m h fi&ht ( 2 Cor: 5.7. ) yet faith hath its fight ; we walke not by fight as the worldly men walk,who doe as they fee, and make their eyes feoth the guide of their confciences, and the in-bring-ers of their comforts; we walke not by outward fight, nor doe we make conclufions how to guide our conventions, by what we. fee. We walke by faith, and that's the fight which we have of God while we are here on earth, which cannot poffibly be without

out holinefs; faith being fo greac-a part of our holinefs, and ( by drawing vertue from Thrift dayly ) the maintainer of it all. Secondly, there is a fight of the face of God in glory. And if none can enter into glory but holy men, then no man without holinefs can fee the face of God there. Thus Chrift faith of the Angells, They alwayes behold the face of my father which ts in heaven ( Math: 18. 10. ) Now we fee the face of God darkly as in a glalTe ( 1 Cor: 13. 12.) that is, in his word and workes, in his ordinances and appoyntments; in thefe we have glimpfes of the face of God, but we (hallfee him face to face ; that is , as fully and comprehensively as creatures can ; we can never comprehend God, but we fhall have comprehensions of God fo farre, as finite can take in the fruitions of Inrinite. We (hallfee his face with

Thirdly, Note. It is the greatest joy and happinefs of man imaginable to fee the face of Cod.

Any manifeftation of God is a joyfull favour, and a full mani-feftation of him fills the heart with joy; Lord lift up the light of thy countenance upon us ( faith David, Pfal: 4. 6, 7. ) thou haft put gladnefs in my heart more then in the time their corne and wine increafed; As if he had fayd, I rejoyce in thy favour more then worldlings doe in their beft enjoyments. Shew us the father and it fuffceth hs, fayd Philip ( John 14.8. ) let us have but that favour, and we delire no more ; we have.enough, we can have no more, if we may but fee the father. True joy (lands not in any fights, nor in the fight of any thing here below, but in the fight of God above while we are below, and in a hope that we fhall at laft get above too, and there have an everlafting fight of him, in whofe pre fence is fnllnefs of joy, andatwhofe right hand are plea-furesfor evermore. We read in the Leviticall Law , of the (hew head, which was to be fet in the holy place, upon a Table ( Exod: 2 5. 30. ) The Hebrew is, the bread of faces. There are two reafons of this denomination; Firft, Becaufe that Bread did fhew the gracious provifion that God made for them all the way they journeyed from Egypt t© Canaan, or that -he fpread a Table for them in the wildernefs where they had no harvett ; To which the Prophet may allude (Jo-.- 2. 2.) I remember (faith the Lord)

K k k 2 the

the kanbicfi of thy youth jke love of thy effoufalls^ when thou went eft liter me w a land that nas net fnvnt 5 chat isyvuhet) thou didft truft me tor rhv dayly bread. Secondly, It was called the jhew-foetd, to reftihe the ipeciall pretence of God with them , and that his eye was alwayes upon them, ready to do them good upon all oc-cafions. This was the high priviledge of the Jewes then,they had the bread effaces ; and this is the joy of the people of God now, ihat what ever good they have, it is the face of God to them • their bread is the bread of faces, and their wine is the wine of faces, &exfat is, they are a fignification of the favour and love of God to them, or they look upon the love and favour of God manifested in thofe things, much more then upon the things them-felves. Now if it be to great a mercy to have fome manifeftation of the face or favour of God, or that we are alwayes in the light and view of God; What will it be to us when we fhall alwayes abide in the pretence of God, and fee his face 'with joy ?

Laftly, Nore. zsf jftjfified perfon lyath confidence to looltg up to and thinke ef . God; He doth it with joy • and that's the frnit of a well-

grottxded confidence.

Where the Spirit of the Lord is ( faith the Apoftle, 2 (for: 2. 17.) there is liberty , a liberty of addrefle and approach to God, a liberty alio of fpeech and prayer to Cod. True godlinefs hath much well regulated boldnefs with God; and as a Godly man ought with reverenoe,fo he can with a wel-grounded confidence looke God in the face.

For he will render unto man his right eottfnefs.

This latter part of the verfe giveth an account of the ground of that joy which the tick man found in feeing the face of God. Hefkallfee his face with joy ( faith Sliktt J fir be ( that is, God) fhall render unto man his righteeafttefs. 3tt^ areiice Hefhall render ; The Hebrew is, be wUlmake to reHfrne; The 'W® W ord fignifieth, Firft, to returne to a place from whence we have

departed ( Gen: 18. 10. ) Secondly, to return or turn from that difpleafure which was once conceived. When the Lord, is, as it were, in a hot purfuit of tinners, he returns or turns from his anger. The Prophet fpeakes in the negative ( I fa: 5, 25. ) For alt

this

-— ■ ,^ j.

this his anqeris notturned, arvay , but his hand is ftretchcd-outftW) or he is not returned from his anger. Thirdly, The word is ufed ro note mans return unto God by repentance ( Dent: 30. 28. J We by (in turn away from God, and by repentance we return to him. Fourthly, It iignirieth to returne by way of requicall ( Pfal: 11<5. 12. ) What {ball I render Mtto the Lord ( It is this word ) or, ivhatjhall J return to the Lord for all his benefits ? David was ii an holy mule or maze, what teftimony of thankfulnefs he Lhould bring to the Lord. What fhall I render ? And in that fence it is attributed both to God and man ; lbmetimes in relation to evill done , and then it notes to render punithment or revenge ( Pfal: 28.4. ) Render te them their defert , fo the word is ufed by Jc-fephs brethren ( Gen: -50. 15. ) Be will certainly requite us all the evill which we did unto him ; they were jeateus of their brothers love when their father was dead. And as it notes a return of evill done in way of revenge, fo alio a return of good done in way of reward, thus here.

He will render unto man.

It is an indefinite affertion, not to this or that man,but toman. With God there is no r effete of perfons, but he that worketh 'righteoufnefs ( let him be who he will) k accepted of htm.- To man, that is, to every man God will render

his righteoufnefs,

Righteoufnefs is of two forts; Firft, There & the righteoufnefs of our fancUflcation, which confifts; Firft,in our turning from or leaving to doe evill ; Secondly, in our doing good : this is a righteoulnefs wrought by us and dwelling or inherent in us. The Hebrewes by this word often exprefte that which we call almes or charity ; and the reafon is two-fold, why almes or acls of charity are exprefled by that word which fignifieth righteoufnefs; Firft, becaufe our charity or our almes muft be given of thofe things that are rightly gotten. We muft not doe unjuftly that we may be charitable, nor wrong feme to relieve others. Secondly, tecaufe charity and almes is a due or right to the poor that are in want; we call it charity, but it is a wo: k of duty ( Prov: ^27 .) therefore 'tis well expreflfed by righteoufnefs. He fhall render un- 4 toman his righteoufnefs or bcncfictnce. We may take it in this

. larg§-.

Jarge fence 5 for this alio is a part of our fanetification. And when it is fayd, he will render unto man his righteoufnefs, we are nor rounderftand it of righteoufnefs inkinde, but of .the reward ©r fruit of his righteouinefs. For here Elihu fpeaks of a perfon al^ ready righteous, or at leaft of him who had repented of and turned from his unrighteoufnefs. So that, to returne or render unto' man his righteoufnefs, is to returne the mercy promifed to thofe ... that are righteous. For as iniquity or unrighteoufnefs is often put am. ue^pZ- for trie P unii ^ ment of unrighteoufnefs; fo equity or righteoufnefs mum'jujhti*. 1S °^ cen P ut tor the reward of righteoufnefs,or for that which God Dmf: " according to his righteous promife returnes unto a righteous perfon. Thus we may underhand Slihu here. As if he had.fayd, God dealt with this man before, as with a firmer , or he ajflicled him far his fin; But mw4ie willdeale kindly with him as with a righteous prrfsn, and removing his ajfltftivn, and taking his hand off from him, he will render his righteoufnefs to him, he will not reckon with him for any former unrighteoufnefs.

From this notion of the word, Obferve. God ufually deals with men as they are, and according to what they doe.

If a godly man fin he fhall finart for it; and if a finner return and repent, God will fhew him kindnefs. Though the mercy and kindneis which God fhews to a returning (inner, be not for his returnings or repentings, yet 'tis according to them. The favour which God fheweth any man is for Cbrifts fake,or for what Chriii hath done and fuffered, but it is according to what himfelfe hath done or fuftered.2)<*W experienced this himfelfe (Pfal: iS,2oJ The Lord rewArdedme according to my righteoufnes ,&c.That is^as I have been a righteous and juftperfon,fo the Lord hath dealt with me. And he gives the rule with refpeft to all others ( v . 25.) With the upright thou wilt fhew thy felfe upright , with the puro thou wilt fhew thy felfe pure, &c. That is, Thou wilt be fuch to men in thy difpenfations, as they are in their converfations and diipofitions, in the frame and bent of their hearts and lives. And as it followeth ( v, 27. ) Thoumlt fave the afflitled ( or humble ) people 1 but wilt bring downe high lookes > that is, thofe that are proud and high-minded.-The Prophet holds out the fame truth in way of direction ( J fa: 2.10.^ SAyye to the righteous, it fall

he

Gfeap, 33. An Expofition upon the Baok_of J o 1. Verf. 26. 439

be well with him,for they jkah eat of the fruit of their djings^thiz is, they iliall have good for the good they have done, or according to the good which they have done. ( Rom: 2. 10.) Glory, honour ', And pence to every man that worketh good, to the Jew firfl, and dfi to the Gentile.

If any object ; But may it not be ill with men that doe good and are good ? doth the Lord alwayes render to man according co his righteoufnefs.

I anfwer; It is well at prefent with moft that doe well; look ever all the fons of men, and generally ye fhall find that ufually the better they are, the better they live.

Secondly , I anfvver ; It fhall be well with all that doe well in the iflue, and for ever. This truth will abide to eternity ; Cjod mil render unto man according to his righteoufnefs.

Secondly, We may take the word righteoufnefs , for the righ- Juflim, qum teoufnefs pi juRificmen ;M* Breughton inclines to that fence,//? ei confen in will ref ore mto man his juflice. And prefently adds by w^y o&^ hrJ »° > re P u ' glolTe ijufticeis Chrift ; It is Chrifts Juftice or righteoufnefs i u a 0t j ull / that is reflored to man. Chrift is indeed The Lord our righteoufnefs ( Jer: 23. 6. ) And thus feverall others of the learned expound thefe words. He will render unto man his righteoufnefs ; That is, he will beftow upon him or reftore to him righteoufnefs .in Chrift ; ne will account him righteous,though he hath no righteoufnefs of his owne which will hold in,.Gods account. Elihu, 1 grant, calleth ic Mans righteoufnefs, his righteoufnefs ; yec we may well underftand him calling it fa, not becaufe it is wrought by ^

but becaufe it is imputed to or beftowed upon man'as his righteoufnefs. That is ours which is freely given us , fo is righteoufnefs: in juftificaticn by faith in Chrift. We have no righteoufnefs wrought in us or by us, for that purpofe ; but we have a righteoufnefs wrought for us,and freely beftowed uponus,for thac purpofe, which is therefore cruely called mans righteoufnefs.

But fomemayqueftion,- how can ic be fayd , chat God doth render or return to man this righteoufnefs, that is, the righteoufnefs of juftification ? Can this righteoufnefs be loft ? can a perfon juftified fall out of a juftified ftate ?

I anfvver ; The righteoufnefs of juftification ( which is true al-fo of the righteoufnefs of fan&incation ) as to the fubftance and being of ic cannot be loft; But it may be loft as tothe-comfortable ■

ble enjoyments and fruics of it, or as to our apprehenhon of it ; And the' Lord is fayd to returne to man the righteoufnefs of his j unification, not as if the grace it felfe were loft or taken away N . y from him, but becaufe the light and fence of it,the fweetnefs and talu/htij red- J°y °^ i D > tne workings and erfeits of it having been loft, are now dhurjed «bla- reilored to him againe. When the Lord by his Spirit gives the t*jujhti*jcn- fouls a cleare and freih evidence of it, or reneweth the teftimo-JHf; Coa n y of his Spirit with our fpirits,that our fins are forgiven,and that we are juftifigd, beloved, and accepted in Chrift, then the Lord is fayd to render imto man his righteoufnefs; otherwife, neither the faith, by which this righteoufnefs is applyed, nor the righte-oufnefs it felfe which is applyed to us by faith, is at any time loft or removed. Only in this fence, as in many other Scriptures, fo in this the Lord is fayd to render unto man his righteoufnefs, both of fanctification and justification. For, when a beleever through fin hath blotted his own evidences, and God hath left him under the darknefs of his own fpirit,for his negligent,unwatchfull & unworthy walking , or when the Lord hideth his face , to try him what he will doz y whether he will trufi in his name while he walk^ eth in darknefs and. feeth no light , when, I fay, after withdrawings for either of thefe reafons or for any other the Lord gives him in a renewed evidence of his love,then he is fayd to render unto man his righteoufnefs. It is in this cafe as with a man that labours under fome ftrong and dangerous difeafe, which taketb away his fences, and leaves him halfe dead ; we fay, the man is gone, yet he recovers, his fpeech returnes, and his fpirits revive, and then we fay, his life is rendred to fam^ or he is brought back from the grave, we have fetched him againe; not that his life was quite taken away ( for he was not a carkaffe in that condition, a Body without a foule ) but his life was, for that time,withdrawne,there was no appearance of it, no iencible breathing, no motion, no vi-tall vifible operation. Thus we may conceive what is meant by the rendring unto man his rightewfnefs.

Hence obferve. Firft, A juflified ferf on is a -ighteens perftn.

Me hath a clothing of righreoufnefs; that which we call his righteoufnefs, is not properly but impntedly his.lt is not a cloath-ing of his owne making, but made for him and beftowed freely

upen

upon him. ( Rom: 1©. 3. ) They bring ignorant of the righteoufnefs of God, and going about to establifk their ovtne rightomfnefs, have not fubmitted themfelves to the righteoufnefs of God.lt is Gods righteoufnefs not our owne, and yet it is our owne as well as the righteoufnefs of God, it being imputed and reckoned unto us for our righteoufnefs jit is the believers righteoufnefs as given to him, it is Chrifts righteoufnefs as wrought by him.

Secondly, Obferve. A juftified perfon under great off ittions and temptations of ton loofeth the comfortable fight and fence of his owne right emfrefs*

And fo may look upon himfelfc as an unrighteous perfon, as having no righteoufnes,or as being unreconciled 8c unjuftified.For, as many bold finners & hypocrites preiume they have a righteouf- Jfr nefs when they have none, and boaft themfelves to be in the number of the juftified when they are not. So many an afflicted and tempted foule, who is indeed juftified in the fight of God , may be unjuftified in his owne. Great attTielions have an appearance of divine difpleafure, which ftands molt oppofite to juftification. As affliction is a kir.de of darknefr, fo it often leaves the foule in much darknefs. And he that is in the dark is fill of feare, he is ape to queftion his ftate, whether he hath any thing of God in him or no. For though it be not good for 1 Chriftian alwaves to begin to live, he fhould come to a poynt, and labour for a certainty; yet fome are brought to fuch a pafs that their former evidences and experiences are even dead and lye proftrate,and they conftrained to begin a new reckoning about their fpirituall eftate, or, as it were, to begirt agairte to live.

Thirdly, Note.

{J\ians right eoufntfs or juftification , is m as loft to him when t>e wants the evidence^ that is t the comjort, fweetnefs, and peace of it.

When his foul-ftate is fo ravefd and intangled, that he can make nothing of it, then his righteoufnefs is as loft. Thofe things which appear e not^are to us as if they were not. Ifot to know what we have, is a degree of not having. When grace do:h not a£l or is not tsfed, we are fayd in Scripture to lack grace^ or to have none. ( 2 Pet: 1,$.) B#t he that lacked thefe things is blwd y and tan-

L 1 1 *#

wr/fr */*r «Jf. The whole context carrieth ic of believers , who are in a ftate of spce,who yet not uhng grace are fayd to lack it, and are called blinde, as not able to fee afar off, how it was with them when-the work of conversion firft began, & fo have upon the matter forgotten that they were ever purged from their old fins,. That is, they ad as a man that hath never^ had any acquaintance with God, or knew lb much as the meaning of repentance from* deadwerkes. He,inthe Gofpel, who had but one talent and did nocufe ic, is fayd to have none, From him that hath not frail be taken away even that he hath (Math: 25. 29.) 'Tis a Grange ex-prefllon to fay, that (hall be taken away from a man which he hath' not; yet the idle fervant is fayd not to have that one talent which he had, becaufe he did not ufe it, but layd it by as a dead ftocke.. Now, as in reference unto the grace of. fanilification in us, when. -we doe not aft, we are fayd to lack it, or not to have it, fo in reference to the peace of justification, when we have not the comfort of it,we are layd to be without it.And therefore when peace is rcftoredto the foule, righteoufnefs or juflificationisrettorcd, alfo.

Further, from the connexion of thefe words, He frail fee hit face with joy. j for he will render unto mm his right eoufnefs.

Note, Fourthly. When the fight of our righteoufnefs or juftified fiate inChrifh returnes to us, our comforts retume.

We may be juftified or in a juftified ftate, and not rejoyce*. But if we know we are in a ftate of juftification, we cannot but re Joyce. It will mak»a man re Joyce to purpofe, when he feetk the righteoufnefs of juftification is clearely his ( I fa: 45. 25. ) Surely frail one fay in the Lord'have I righteoufnefs andfirength : One frail fay this: He fhall n»t only have righteoufnefs irrthe Lord, but he fhall fay he hath ; that is, he fhall be able to make ic out; he fhall have^the light of it upon his fpirit, and then as ic followeth in the Prophet; In him frail all the feed oflfraelbe justified and frail glory. When they are able to fay this, then they fhall not only rejoyce but glory. Glorying is the height of joy, or joy is in its fulLftrength. The Apoftle faith ( R<>m: 14,17. ) Theklngdomeof God is not meat and drinh^f What is it then ? ) but. righwfrefs ( and what elfe ? )peace and joy in the holy Cjhoft^

Righte-

•Righteoufnefs brings in peace, that's the firft fruit ,• Th« warre is ended, the controverfie determined between God and the foule, and when once peace is entred, joy will follow. It is ufuall to make triumphs, when, a formerJy broken, peace is made between two nations. When Ab'milech fenc commiffioners to make a covenant of peace with //*<*c,the holy Story faith (Gen.- 26.30.) He made them afeafi. And they Aid, eate and drinks. Surely when God fends his holy Spirit to fpeake peace to a troubled foule ( againft whom his terrors have beenfet in array (as Job fayd in his own cafe, Chap: 6. 4. ) and the arrewes of the Almigljty within him have drunke up hisjplrit J he (I fay ) having his peace thus rertored to him, cannot but have the joy of the Lord reftored to him, as ZW</praved his might ( Pfai- 51.12.^ Refiore unto me the joy of th; fahation ; That is, fhew me that I am juftified, that my fin is pardoned; this will bring back into my bofome the joy cf thy fajvation, and my drooping foul Hiall be nat only refrefhed but feafted as with marrow and fatnefs. Joy is a certaine confe-quent upon the fight of our juftification; Yea joy is not only a confequent, but a fruit and effect of it : joy floweth out of the nature of it; nor is it ever interrupted or fufpended, but upon the hiding of righteoufnefs out of our fight. And therefore joy .returnes unfayleably when the Lord is pleafed thus to render wt* wan his righteoufnefs.

L 1 1 2 JO B.

JOB. Chap. 33. Verf. 27,28,29, 3c.

He looket h upon men, and if any faj, I have finned,

and perverted that which was right , and it pro-

fitethmenot: ]Ie will deliver his foule from going into the pit,

and his life fhall fee the light. Lo, all thefe things worketh God oftentimes with

man. To bring back his foule from the pit, and to he ei**

lightned with the light of the living.

WE had the blefled iffue of the Lords dealing with the fick (inner in the former verfe. Now, in the two firft verfes of this context, we have the fame cafe and itfue put in ge-nerall with reference to any man. And in the two latter, Elihx recapitulates or fummes up the whole matter, and then applyeth it to Job perfonally and particularly in the three laft verfes of the. Chapter.

He looheth upm meji , &c.

"l©v a u&tie The word notes a ftricl beholding and fixing both of the out-ym »!#^»'ward and inward eye, that of the mind, with that of the body.

*!S*imim Tis here ' ?fcer the manner of men, attributed to God; He marks t a ' and animadverts upon men,how it is with thenar how they ftand

difpofed and affected.

Yet there is a difference among interpreters, who is the antecedent to the word He. He looheth npon men. The doubt or que-flion is to whom this relative pronowne,'He hath refpe& ,• whether to God or to the fick man lately fpoken of.

Some underftand it chiefly of the fick man recovered. He look? eth Hps» men; That is, the fick man Iooketh upon thofe about

Wa^ T^° hi m > an d k"h > ^ have ftnned and perverted that which is right. fjtitiH! fair, A m ztuj;„ n -,;f^ fr^m w,e ca, Ua.A Uo. n^nU r-iJC ^; m n»ifo.,,«.

rStoifcns in- ^ s ^being r ^ ec * ^ rom ^" 1S ^ ^i ^ e ^ ou ^ ra " l( " e nimfelfe up, tuetur homines to give glory to God by confefling and acknowledging before et dicitev, men, that he had finned in perverting the rule of righteoufnefs Dfuf; given him to walke by,and had found by dear-bought experience,

chac it profited him not. The Italian tranflater faith, He afterwards

jhaii

Chap. 3'3. An Expofttion upon tlx Booh^ of Jo a. Verf. 27. 44 s

fhall tame himfelfe torxards man , and fay, &e. That is, he iTiall FruSwn aliua preach Gods grace «>finfull man, andpropofe himfelfe an exam-J"^^'^ pie of it, magnifying the grace of God to him, and acknowledg-^'™ K"„. ing his owne vilenefs. They who infift upon this expofition render ^, r , quod Meli-the 28th verfe, as the cominued fpeech of the fick man, making it kemu*, etcu 1 -OUE to this etteft,/ have finned, and perverted that which was right , P an J"-" 71 . C9 ' yet he hath delivered , <?r will deliver my foule from qoivv into the rjm <f tenI ' )C * pit, and my life (hall fee the light. (St a dei 5 mi ^

It muft be granted jthat to look upon or benold man,is in Scrip- recordiam in ft cure, a defcriptive periphrafis or circumlocution,expreirmg a man co^fitebitw ui recovered from fome dangerous & deadly fickneisAnd therefore a £ os a ^ c f >i whzn Hezelejah thought his ficknefs was to death, and his cafe :>a

defperate ; He thus bemoaned himfelfe ( 2/4.- 38.11. J Ifkall not fee the Lord, even the Lird in the land of the living ; I {hall behold wan no man with the inhabitants of the world. But, faith &ihtt^ the fick man being perfectly recovered, talkes with and looks upon men;And the firft difcourfe heiiTueth, is a confeffion of repentance for his iniquity ylhavefwned, I have perverted that whim was right,and it profiteth not: And his next is a cenfelfion of praile for his recovery ; He hath delivered^ I am aiTured he will deliver my foule from going dowr.e to the pit, andnty life fhall fee the light. This is a profitable expofition ; and much infifted upon by .fome very learned interpreters, and therefore I lliall make a little im • provement of it by this briefe obfervation.

It is cur duty, being recovered fromficknefs, to emfefs a-"d mah hnowve the goodnefs ef God and our [infulnefs to tbofe that or I About HS.

There is a three-fokiconfefficn; Firft>of faith, that we believe what God hath revealed and promifed to doe for us. Secondly, ■ of prayfe,that we thankfully acknowledge what God hath done for us according to his promife. Thirdly, of repentance, that we are heartily forrowfull for and bewayle,wbat we have done againft the command of God. We fhould be afhamed to fin before men, but let us net be afhamed to cenfefle our finfulinefs, and (in fome cafes) ourfpeciall fins before men. Though we n:ither impofe nor extort particular confeffions from men ( as the Papifls doe ) yet it is good for men who have been under the afflicting hand of God, and have had great experienced: his mercy in railing them

up, to declare what God hach done both for foule and body, that others may be bettered by their experiences.

But 1 thall no: iUyupon this, becaufe our tranflation ( which is . cleare and fate ) runs another way, making the antecedent to Ais he, to be God : Hex that is, God looketh upon men, and faith, Tfaty jay, I have finned, and have perverted that which is right,and it profited me mt y Then (as it followeth ) He mil deliver him from goina dftvne to the pit, and his life jhallfee the light. The fence of the context in Generall, is piaine'; God looketh upon men , and if he feeth them penitent, he will have mercy upon them,and deliver thew> er give them that which is better then bodily deliverance. More diitinaiy.

He looketh upon men.

It is the work of God at all times to look upon men; and he looketh fo upon all men, as if he had but one man to look upon. His look upon men is not a bare look, buc a confidering, and an obferving look. He fo looks upon men, that he looks through them. He looks upon them, and takes notice what they are, how it is with them, what they are doing, and at what they are driving. He looks upon them to confider both the frame of their hearts, and the courfe of their lives; yea his mftiii«9*is an expecting : he fo looketh upon man, as looking for fomewhat from man, or as deiiring to fee fomewhat in him.' Though God hath no need of us, nor of any thing we can doe, yet he looketh, wait-eth, or hath an expectation, of fomewhat to be done by us. He looketh upon fick men,to fee how they take it;with what patience they beare affliction, what the workings of their hearts are, what their repentings, what the actings of their faith • fuch things as thefe the Lord looketh for from moft men, moftly from men under the rod,under fad & forrowfull ^ifpenfations. And the words following fhew what it is expreflely which the Lord looketh for. Yet before I open them, note in generall.

God loves to fee 0 ccafion of doing good to man.

"What we love to doe, we love the opportunities of doing it. The Lord isgood,and he loveth to doe good, and therefore he is exprefled as one troubled when he wants,& as one pleafed when he hath the occaiions of doing it.We may take up that fence eminently

Chap. 33. An Sxpjfnhn ttfoH the Bw>t of j o 1. Verf. 27. 447

nently from that moft patheticall wifh (TfiL- 81.13,14,15,16.)

0 that my people had hcarkned unto me,and /Jrael had walked in my wayes, I fiyuld fcone have fnbdued their enemies , and turned my hand again ft their adversaries. The haters of the Lerd,fhonld have

• fubmittcd themfelves, bnt their time fheuld have endared for ever .-

1 fkould have fed themalfo with thefweftof thewheate, ice. As it the Lord had fnyd, How glad fhould I have been if my people had been bur fitly qualified to give me occafion of removing all evill from them, and of doing them all manner of good. The holy

. Prophet fpeakes the heart of God in the fame readinefs (1ft: 30. 18. ) Therefore will the Lord wait that he may be graeioM tint a yon, therefore will he be exalted, that he may have mercy upon you. As if he had fayd , Trie Lord expe&s your reformation, that he may not proceed in rigour againft you , or as fome conceive rather, he only delayeth his putting an end to your troubles, till ye are humbled,expec~ting a feafonable time to (hew you that mere)-, in beftowing of which he. will exalt and advance his owne name-arid honour, when once he feeth you fitted and duely prepared to receive it. The Lerd (faith David, Pfal: 14. 2.) looked downs from heaven upon all the children of men, to fee if there were any did nzderftandandfeekjSod. There he is reprefented looking dovvne from heaven to fee if any did underftand, as here, he looketh upon men to fee if any doe repent, faying, Ihave finned, Sec. The Lord often, yea alwayes looketh downe upon Nations,Ckies and people, to fee if any have a right undemanding of him,or a will with upright affections to him. The Lord at this day is looing upon the fick, and looking upon the found, to fee if there are any, who are going on faithfully in a right way,or repenting tharthey have gone: Wrong. He loeketh upimmen ; And if any fay^

1 have finned, &c.

In this latter part of the verfe, we have the matter expreiTea which the Lord looketh upon men for, 'tis repentance and godly forrow for fin ; // any fay, I have finned j That is, if any repenr. When the Lord faith, If any fay,I have finned, he doth not meane it of a bare faying fo, but, if any fay fo, laying his fin to heart ; if any fay fo from a true fence of the evill of fin ; if any fay fo bur--den'd with fin, and tafting the bitternefs of it; if any fhall fay, / have finned, and fay it thus, then cfrr, The word which- -we tran-

flare

448 Chap. 33. An Expofuoa ufw the B»<k,of } o B. V r erf. 27.

Hare ,/FwW, notes a njilbke o£ our ayme or way ; As if it had been fjyd."; If any man fay y I have gone befides the line, and done be-fices the rule. Sin is in all men a milling of the mark, and a ftep-ping out of the right pach ; it is alfo in very many,as 'tis exprcfled in ihe next claufe , a perverting of that nhich is right. If any fay, Ihave fwxely

avd perverted that which is right,

Hty mvut The word implyeth more then ordinary finning,more then fins ooUijmti (on- 0? U1 fi rnl i t y, which arife from ignorance and miftake, eventhofe m**paver- ^^ are committed with a reiolvednefs of fpirit, and purpofe L-Jmi iicrnn of heart; or they imply not tho'.e fins which a man falls into un-mvos mm. advifedly and unawares, but thofe which he commits upon deliberation, and in the eye of the Law,that fhewing him plainly what is right, and that he ought not to pervert it. So then in ftri&nefs offence, to pervert that which is rights is to be willingly, yea wilfully unrighteous. The Church making a graduall confeffion of her fin by three fieps, purs this word in the midft(P/*/.- 106. 6.) We have fwnedwith our fathers , we have committed iniquity ('tis this word ) or done that which is crooked and pervrrfe ) we have done wickedly. C* in -> tne ^ r ^ man Dorn > finned thus {Gen: 4.1 3.J My punijkwext is greater then I can keare ( fo we render ) or (as We put in the margin ) mine iniquity is greater then can be forgiven. Cams (in Was a perverfnefs,he knew he perverted that which was right in flaying his brother. So that, here we have the con-feflion of fin, with the aggravation of it, a noteriotu fin. The penitent perfon doth not only fay, I have finned, but I have finned greatly, or I have perverted that which was right. To fin, and to pervert that which is right, are materially the fame; only the latter intimates the manner how a fin is committed, namely, when we would not be ruled by the Law , but accommodate the Law ( as if it were a leaden or lesbian rule ) to ferve our lufts; fo perverting that which was right,that we might countenance and embolden our felves in doing wrong. If any aske

What is right ? Surely, right is Firft, The Law, Secondly,that which is done according to Law. Thefiatutes of God are right, rejojeivg the heart ( Pfal: 19. 8. ) The word of God is right, and the rule of right, yea it is a ruling right. To pervert that which is -ight, ©Lte pervert the lawcf righteoufnefs, is to aclagainft the

light

Chap. 55. An Exyofltlon Kpn thi Bb£gf Job. Verf. 27. 449

1—I — : i ^

light and convictions of confcience which will be our Judge. Oneof the larine interpreters uf#i a har(h and courfe word to Peccavi et re-prefle this by ; yet full and proper to the fcope ; / have fortified fhim tortifica-( or writhed and bended ) that which was right. Another ren- JJ** ,Ci -> a: ders it, I have prevaricated front that which was right. Our word fumTp'ofitt-gives the fence fully enough, I have finned, and perverted that t s. Tygur; which was right.

Hence note. •Firft, Si* ntnjt be confeffed. The Lord looks for it. He Uokjth upon men to fee whether any wiftfay, I have finned.

He will have their fin out of their own mouths. When Nathan brought the parable home to T>avid and fayd, Thou art the man y he prefently fell into confelfion, / have fnhed ( ^ Sams 12.13.)

But fome may fay, Is this confeffien of fin fufificient to fay, / have tinned.

I anfwer; Firft, a generall confeflion of fin, or that we have finned is not fufficient } unlefle we are alfo willing and ready to con-fetfe before the Lord all our particular fin?. Some are ready . enough to fay, they have finned, who yet will fcarfe be brought to acknowledge any particular fin ; yea many fay, they are great fin- Peccawesfe ners, who know not how or in what they have finned, nor what it ejeplenq-,con-is to fin. Therefore barely to fay , I have finned, is not a Gofpel^ f£? " rur etiJst confeflion of fin. I anfwer. Secondly, Though a generall eonfef- l^I'™ 1 g g c J fion is only exprefled in this and many other Scriptures,yet a fpe- ^ r< Greg-'", ciall confeflion is intended. The prodigal Son ( Luke 15. 19. ) 24. Moral: c: fayd, I will returne to my father,And I will fay to my father, I have 12. finned againfi heavrn, and againjf thee, and am no more worthy to be called thy Son. He did not enumerate the particular evill a£te he had committed and was guilty of, yet doubtlefie he had them as a burden up&n his heart, adH was willing to unburden himfelfe of them, one by one, in a hearty and heart-aflrlidling confeflion. The publican ( Luke iS. 15. ) ft sod afar off, and dm ft not lift up his eyes to heaven, but only fayd, God beywrclfull to me a (inner. He ftruck at all his fins, though he did nrcby name touch any one of them. He that faith ( knowing what he faith ) I have fin-ted, will not hide any one of his fins; And he that indeed and truth confefleth any one, will cover none of his fins. Thofe fins may be pardoned which are not expreflely confeffed, but if we

M m m con-

conceale or hide any fin, and will not: bring ic forth in confetfion,. we cannot, in faith, expect tl^pardon of ic.

Againe , Confider the time or feafon when the Lord looked for this confeffion j It was a time of trouble and affli&ion,of paine. and forrow, the man was Tick, or but in a way of recovery out of hisficknefs.

Hence note. Times of affHttiov arefpeciall times oj confeffion and repentance.

Confeffion of fin muft not be omitted(efpechlly not neglected) in our molt comfortable dayes, much leife in a day of trouble. A fad and troubled ftate calls us aloud to a gracious fadnefs of heart, to the fearch of cur hearts and lives, which are preparatory to repentance and Godly forrow. Ufually in profperity men will not be at leifure to fearch their hearts, and take notice of their fins. Therefore the Lord draweth them to confeffion by drawing them from the world, by laying them upon their fick beds, or by bringing them into ftraites. And as when affliction is-uponperfons or families, then is a fpeciall time to confeffe per-fonall and family fins; fo to confeffe national fins,, is moft feafona-ble when affliction hath feized- upon kingdomes and nations. The want and neglect of that publicke confeffion and forrow in. fuch a day is mightily aggravated, and moft feverely tfireatned ( Ifa.- 22. 12,13, 14. J God looketh and loveth to heare every, man, faying, and a whole nation, as one man, faying in a day of. forrow and trouble, 1 have finned^ and perverted that whUh was. right.

From the latter words, I have perverted that which was right , or the Law.

Note, Firft. The law of God is the rule of righteonfnefs ; a right rale.

.All rightnefs and righteoufnefs is comprehended in it, and-weafured by it.

Secondly, Learne. Sin is a perverting *f thfit which is right.

Every ( the leaft ) fin is fo in fome degree, though here, pofrV is!y,fins are intended of any, even of the higheft degree. The.

Apofile

ApoMe defining fin, callech it ( 1 John 3.4. } A tranfgrejfion of the Law ; and if fo, it tnuft need s" be a perverting of that which is right: For what is or can be right, if the rule of righteoutneis be not. What the Apoftle foake to Slymas (Acts 13.10.) Wilt thou not ceafe to pervert the right rvayes of the LW,fhewes the nature and effect of every fin, and the more finfull any fin is, by fo much the more doth it pervert that which is right. Some finners are fayd to make voyd the law of God, to pervert it, as if they would quite fubvert and difanull it. David remembers God of fuch, and defires him to look to them berimes (Pfal: 1 19.126.) It is time for thee to workfir they have made voyd, thy law ; That is, they have done their beft, or worft rather, their urmoft to make it voyd, and of no force ; Tis not in the power of all the powers of the world,to vacat refcind or null one tittle of the law of God, heaven and earth (hall paffe away before that, yet many attempt it, yea fome doe that wnich will be found and interpreted a making voyd of the law of God, who thinke tnemfelves great zelotes for, or very zealous of the law. That will be the cafe of many, efpecially, of all will-woriHppers.

Againe, Confider though the perfon here fpoken of had not-only finned, but perverted that which was right, that is, finned perverfly, yet upon confeflion the Lord deales graciously with him.

-Hence Note. The free grace of God extends t» the pardon of the great eft /"/;/, even fins of perverfnefs.

Where fin aboundeth, Grace aboundeth much more ( Rom: %. 20. ) whether the abounding of fin be taken in the number of ft, 1 or in the weight of ir, that is^n the greatnefs and aggravations of ic, Grace hath its futable fupW^abounding^A/jw*.- 23.21.) When Balaam would ihew that the people of Ifrael were a people impenetrable by his curfes, he faith, The Lord hathfeen no iniquity in Jacobs nor perverfnefs In Ifrael. The word there ufed is of a dif- /QV ferent root from this in the text, but the fence is the fame, implying, if the Lord had feen perverfnefs in Ifrae /, it would have layd them open to a curfe ; yet fins made up of perverfnefs are within the compafs of a pardon. There is no fin excepted from pardon, but that which at once refufeth anddefpifeth it, the finagainft

M m m 2 the

45 2, Chap. 33. An Expofition ufan the Bool^of Job. Verf.a7.

the holy Ghoft ( Math:j 3. 31.) This ihould not incourage any to fin perverfly, only it" is a comfort to thofe who have. They who have finned perverfly,or who have perverfnefs mingled with their fin, fhould nor cart oft* the hope of pardon, but woe to thofe. who fin perverfly, ( tliat is, againlt the light of their owne conferences) upon hopes of pardon. Such perfons have no true hope (they may have much preemption ) that they {hall be pardoned. They who having finned perverfly, confefie it, have good ground to pray for pardon, but they who goe on finning.perverfly, have no ground ( while they doe fo ) to hope for it. This text fpeakes of a perfon confelfmg and bewayling that he hath finned perverfe-ly, not of a perfon purpofing to fin fo, as appeares further in the laft claufe of the verfe; If any [4) j / have finned and perverted that which is right.

And it profit et-h me not.

Here's another poynt of contention, we muft not only confefie

that we have finned, but the fruitlefsnefs of fin, or that fin profit-

eth not. There are two rendrings, and fo two feverall expoiitions

of thefe words.

fTtl3 The word fignifieth moft properly that which is equally And

Zf^^a^ hence fome give the fence thus, (which carrieth in it an eminent

etnomenfJni-vvor ^ of repentance ) I have finned, and perverted that which was

ninum. Vnds right, and have not that which is equal I ; That is , Though I am

fenfweft, non greatly afflicted, and my farrows lye heavic upon me , yet they are

accept tatniin- mt equal I to my finning, or pervrrfe dealings withtjpe Lord. I have

l J™ i J ton . 1 y 9 0 ' not received as I was worthy, or according- to my ill defervines c

ptena pro pec- The beptuagmt fpeak thus ; Coa hath not made ajtritt tnqmfition

catomeo.Qoc.formy fin. My iniquity is not charged upon me to the utmoft-.

Hon &i$ni in I have finned grievoufly, but God hath dealt gracioufly with me,,

vie mquifivit anc j ^h not meafured out to the#ll of mine iniquity. Tis an

peccavuSept: argument °f t* 16 repentance to juftifie God in afflicting us. This

' is a pious and a profitable rendring of the text.

Whence obferve. Firft , The punishment of fm in this life is not equal! to fin.

As all the fufterings of this life are not worthy to be compared with the glory of the next life ( Rem: 1.18.) fo neither are tbey comparable with the fins of this life. When a man is under

very

Chap. 33. An Expofition upon the Botl^ of J 0 b. Verf. 27. 453

very fore affliction, chaflened with pome upon his bed^and the mul~ titude ofhu bones with ftrongpaine : So that his life abhorreth breads and his font da'my meat ; yet he muft confefle, his fuffer-ings are lefs then his fin.The Church of the Jewes acknowledged this as to that great affliction, their captivity in Babylon ( Ezrra 9. 13, ) After all that is come upon m for our evill deeds , and for our great trefpajfe, feeing that our God hath punifhed us lejfe then our iniquities deferve y &c. It was no little punifhment which that people endured, yet they confeffed it was leffe then their iniquity. The leaft fin is fo great, that no punifhment which man i» capable of in this life can equall ir; nor can that in the life to come equall it as to prefent degree, but only by the everlafting-nefs of its duration.

Secondly, Note. *X fttle truly humbled is ready to ccnfcfs to the glory ofGod i that his punifhment and fuffermg is lefs then his Jin.

As a godly man doth not thinke any (in little, fo he doth not thinke any affliction great compared with his fin. Cain fayd, My punifhment is greater then I can bearc • but he did not fay, it was greater then his fin. How hot foever the furnace of divine wrath is heated, yet finners mufi acknowledge there isfparing mercy in it; and that God might have made it feven times hotter, and therefore hath afflicted them lefs then their fin. As a godly man is ready to acknowledge his mercy more then he hath deferved ( Gen.- 3 2. 10. ) 1 ( iayd Jacob ) am not worthy of the leaft efall %e mercies, and all the truth which thou hast fkewed unto thy fer-'vant , as if he had fayd ; I am lefs in my good actings then any of thy actings towards me for good have been ) fo he is ready to ■ fay,his greateft afflictions or evills which he fuftereih are lefs then his finf$ or then the evills whiciphe hath done.

Secondly, The word fignifieth to profit, fo we tranQate; And Verbnm HW it profiteth me not. Other Scriptures comply with this fence ( He- expono, profuit fter :?.§.J Haman in his malicious and envious fuggeftion? againft nm fa^hi the Jews, tells the King,/*- is xot for the Kings profit to fuffer them ^/"^;' * to continue. He ufeth the fame word againe (Heft: 5.1 3 J where yJmt Merc; -after he had reported all the great things that he enjoyed,he concludes ; what doth all this profit me ? or all this availeth me no-thing, fo long as J fee Mordecai the few fitting at the Kings gate ?

Thus

Thus here, faith the fick man, 1 have finned , And It profited me not, or I have got nothing by it: And when he faith , it profited me not ; we are to expound it by a ufuall figure in Scripture, whereby more is intended then is exprelfed, lb that, it profiteih me nor, is, it bad been very detrimental!, dangerous, And deadly to me. I feel and fmart under the fad iflues of my fin, my perverting that which was right hath done me (though I have had but my right;) much wrong. I have finned, and it profited me not.

Hence note. Firft , Sin pretends -profit and advantage to a finner.

There is no temptation comes without a bait. Though fome fin purely for fins fake; yet it is rare that fin cometh without the offer of a bribe, and profit is one of the greateft both baits and bribes that the Devill puts upon the hook of temptation, when he fifheth for foules. Ton fhall get by it, faith that deceiver. But the repenting foule, can truly hy,it profited me not ; I had thought to have gotten by my fin, it promifed me very faire, but I have got nothing but blows. The temptation with which the Devill aiTaul-ted ©ur firft parents was of this kinde,He told the woman of profit, fhe and her husband fhould gaine knowledge by it, (that's a noble gaine ) They (hould be as Cjods knowing good and evill, there's all profit imaginable in fuch a knowledge. Chrift himfelfe who was God and perfectly knew good and evill, was alio tempted with profit ( Math: 4 . 8, 9. ) The devill jhewed h'tm all the king-domes of the world ( and thole not with bare walls, but ready hung: and furnifhed ) and the glory of them, and fayd unto him, all thejP things will I give thee,tf thou wiltfall downe and worfbipme. If our head and the heirs of ail things was tempted with profit, how much more poor we! No marvaile if Satan provide him Agents to fay to us as they are reprefenffed ( Pro: 1. 13. ) Ceme^afi in your lot among us, we will all have one purfe,&r a joynt flock in this wicked trade; What they hoped to get by it, is told us in the next words ; We fhallfind all precious fubfiancc, and fill our houfes withfpoyle. We fhall get enough, and you fhall fhare with us if you will but come and goe with us. We fee what fin promifeth ; But what doth the finner find ? himfelfe anfwers, It profited me

not.

Hence

Chap. 33. An Expoftion upon the BooJ^of J 0 b. Verf. 27. 455

Hence learne. There is nothing gotten i>y fin , no good is gotten by it.

The Apoftle puts the queftion to Tinners (Rum: 6. 21. ) what fruit had ye then , in thsfe things whereof ye are nm afhamed ? Cait up your account, and tell us what you find at the foot of ir. Poifibly ibme may fay, we have gotten hundreds and thoufands, we have gotten houies and lands, our barnes are full of corne, our fields of cartel, and our bag3 are fufl of treafure. But is it profit to have houfe and land, gold and filver come in by fin ? Let that: Scripture anfwer ( Math: 1 6. 26. ) Wbfo it a man profited if he fkallgaine the whole world and loofehis own fofile ? But fome may fay, they that are in Chrift cannot Ioofe their foules by fin. I anfwer; Firft, though they that are in Chrift cannot be fuch finfull' foules,as to fin away their foules, though they cannot fin at fuch a rate, nor in fuch a height as to loofe their foules who have indeed found Chrift, or rather who are found of him, and planted in him ; yet the dammage which every fin unrepented of and unpardoned puts man to is the loffe of his foule. Secondly, fuppofe a (inner repenteth, what hath he got by fin, but the forrows of repentance. And though no man fhall have caufe to repent of true repentance for fin, yet no man fhall have caufe to boaft of the penny-worth he hath had by fin which hath occafion'd the forrows of that repentance. One houres communion with God in wayes of holinefs is better then all the profits and pleafures which any man hath, got while he was cemmitting.that fin, or running any courfe of fin , whereof he now repenteth. At the beft fin dillionours God, troubles .our confciences, and breakes - our pence ; at rhe-beft nothing is got by fin which is worth the having , at vvorft the fcule is loft by ir, which of all things sve have is moft worth the-having.

Thirdly, Note. Sin is exceeding danaerouss anddeftruclivetoma?:.

Some would fin for the pleafures and carnal contentments which are found in fin, though they knew they fhould make no earnings, or get no profit by it, yea though they knew the; fiiould be and dye beggers by it. Once more, if this were all,rh?t they fl-.ould ioofe heaven by it,or if the meaning of looting their foules

wer£ ■

♦-

4S<£ Chap. 33. An Expoftion upon the Bool^of J o b. Verf. 2$„

were only this, that their foules fliould be no more, they would cafily venture it. But there is an affirmative in the negative, and when, 'tis fayd,jfa profiteth not, the meaning is, it brings trouble and renders us miserable for eve*-; Fooles { that is, ail fintull men, faith the Spirit of God , Vfal: 107. 17. ) becaufe of their vranfqreffion, and becaufe-of their iniquities are afflicted find all fuch among thefe fooles, as dye in their fin are damned ; and who is able to fumme up the dammage of damnation ?

Fourthly, Learne. Sinners fhallbe forced at laft to confeffe that there ii no profit in Jin, m

True penitents confeffe it willingly nowjand impenitents (hall confeffe it at laft, whether they will or no; tney lhall have fuch a conviction of the evill of fin by their furTerings, as will make them fay, what hath pride profited me ? and what hath envy profited me ? what hath malice and wrath profited me ? And what hath the fraudulent deceiving of my neighbour profited me ? this will be the cry of finners to all eternity. Oh what hath fin profited us ? That which is the willing confeffion of a gracious repentant here, will be the forced confeffion of damned impenitents for ever hereafter. This will be a bitter repentance. Hell is and will be full of the words of repentance,but no fruit of repentance fhall be found there. The damned (hall net find either amendment in themfelves, or mercy from God. This will be the con-feflion of all finners at laft ( as of thofe that repent and are faved, fo of thofe who repent when damned ) we have finned and perverted that which was right,anc it hath not profited us.And when once man hath made this hearty confeffion to God of his fin and folly, then God maketh him a gracious promife of deliverance and mercy, as appearesin the tenour of the next verfe.

Verf. 28. He will deliver his fottle from going into the pit, and hii life fhall fee the light.

There is a twe-folfl reading of this 28th verfe, as was fhewed in opening the former. For whereas that 27 th verfe is underftood by feme as the humble confeffion of the fick man recovered, and fo read in this forme; He looketh upon men and faith, I have finned

and

Chap/33. An Exfofition ttpn the Booi^of. Job. Verf. 28. '477

and fsrverted that which was right, and it profited me not ; then, this 28th verfe is rendred to make up that fence,as a thankfull acknowledgement of his recovery, He hath delivered my fade from going into the fit, and my life feeth the light. Thus, as we had his conreflion of repentance in the verfe fore-going,/ havefinnedfoc. y um ^ j fo here we have his confeflion of praife and thankfulnefs; He hath tlionem erit e~ delivered my foule from going into the-pit. Mr Brought on tranflates tiamn&htever-to this fence ; Hefaved my foule from going into the fit, that myf use ^ c ofrJJione life doth fee the light. Thus the lick man being reftored breakes v ^. im \ff fl out into thankfgiving;T/tf Lord in mercy hath freed me from death, mamlenefkcn-helljdnd the grave ; 1 need not feareSatans accufations ; my body en- nam agnojem-joyes the light of the world, and my foule the light of Gods eounte- tit. Merc: nancejhining ufonme, which is better then life. But becaufe our owne reading is deare in the originall text, and holds out the fcope of the context fully enough,therefore I fhall profecute that only.

He will deliver his foule from going into the fit.

The words are an aitertion of the favour and goodneiTe of God to the penitent fickman ; He ( that is, God ) looketh nfon men, andif he heare any faying, Ihave finned and fer verted that which is right,andit frofrteth me not, if he make fuch an humble and gracious confeflion, this will be the ilTue ; the Lord will deliver his foule from going into the fit. At the 1 8 r h verfe, we had words of the fame import; He keefeth back, his foule from the fit, and his life from feriflying by thefword. And againe,at the 24th verfe, Vc~ liver him from going downe to the fit. To be delivered from the pit ( as was there f hewed ) is to be delivered from death. And the word foule ( as was then likewife expounded ) is put for the perfon; As if it werefayd; He will deliver him, the penitent man from death ; and that both from temporall death,the death of the body,and from eternall death, the deftru&ion of body and foule; or he will deliver him firft from the pit of the grave; and fecond-ly, from the pit of hell. He willdeliverhj^gulefrom the fit.

0*»i his life fhall fee the //g*f. W ^ W

That is, he fhall live to fee the light ;Tefee the light, is a cir- ™^ r f 0 ut * cumlocution of life ; As if it had been fayd, He fhall recover out brafuntfymlo'-of his deadly ficknefs, and behold the light of the Sun, as living lion mart*.

N n n men Pined;

458 Chap.3 J. -^ n Expofition upon the Bool^of J o b. Verf. 28,

men doe. Thus David prayed ( Pfal: 56. 13. J That he might fvalke before God in the light ofthe living. And thus the wicked man is rhreatned with eternall death {Pfal: 49.19 J He frail ooe-to the generation of his fathers, they frail never fee light } That is they lhall never enjoy life, but be lliut up in a perpetuall ni^hc. of death, or in the night of perpetuall death.

Secondly, When'tis fayd, his life frailfee the light, we may underfhnd ir, not only for a bare returne to life, or that he fhall live, but that he (hall live comfortably and profperoufly, he fhall lead a happy life. To fee the light, is to live and fejoyce ; lipht. ispleafant,it is comfortable to behold the Sun,as Solomon fpeakes. To fee light, comprehends all the comforts of this life, and of that to come, which is called,^ inheritance of'theSaints in light ,

r ( Col: 1.12. ) For as darknefs is put not only.for death, but for. all the troubles of this life,and the torments of the next; fo li°ht is put both for life, and for all the comforts of this and the next

j life. All the bleflings of this temporall life, and the perfect blef-fednefs of eternal! life, are comprehended in light. Se that when 'tis fayd, his life frail fee the liqht, the fence rifeth thus high ; He frail be happy forever ; fo extenfive is the favour of God to repenting perfon?, that time is too narrow for it; everlafting li°ht fhall be their portion. From the former branch of the words thus opened, He will deliver him from the pit.

Obferve. t/iH our deliverances are of God.

As there is none can deliver like God, fo none can deliver but God. If he gives out the word that fuch a man fhall goe to the pit, it is not in the power and skill of all the Princes and Phy-fitians in the world) to fave or ftay him from it. And how low and defperate foever any mans condition is, if God fay the word, he is deliver'd and reprieved from going downe into the pit.

Secondly, From the connexion with the former verfe,the fick man having made.this confefhon, .1 have finned and perverted that, which u right, and itt&fiteth me not, the Lord prefently delivers him, &c

Obferve. Qod u ready to deliver, hnmble praying and believing fimtrs.

That

That command hath a promife joyned to it ( Pfal: 50. \$.) Call Hp»n me in the day of'trouble , and I will deliver. The 107th rfalme fpeakes this quite through, where we find many forts of peritliing perfons, crying un:o God, and God delivering them from perilling when they cryed. As when fin cryeth God will afflict, fo vyhen finners cry, God will relieve them in or bring them out of their affliction.

From the latter branch, His life fhall fee the light.

Note. Natnrall life ', and light are a great blejfing. +■

God promifeth much when he promifeth life and light ; The light of this life is no fmall mercy, how much greater is the light of fpirituall- life ? But who can conceive how great a mercy the light ofeternall life is! yet all this God fpeakes to the humble and believing fiuneri when he faith, His life fhall fee the light.

Secondly, Comparing the two parts of this text together, He roill deliver him from going dorvne to the pit , and his life ftall fee the light.

Obferve. The mercy of God to humble [inner \r, is a compleate mercy.

Here is not only deliverance from evill, but the beftowing of . good; it is much to be kept from going downs into the pit, but it is more to fee light, the light of comfort here, and the light of glory hereafter. The mercy of God to his people is great in temporalis, greater in fpiritualls, greateft in eternalls. The benefit of redemption (to fhewthe fullnefs of it) is fet forth two wayes; Firft,'by our freedome from evill ; Secondly, by our enjoyment of good. ( John 3.1 6. ) God fo loved the yporld y that he gave his only begotten Son y that whofoever believeth in him,fkould notperifhj but have everlaflwg life. He fhaft not perifb ( that is, he fhall be delivered from-going downe to the pit) he fhall have everlaft* ing life; that is ( as the text fpeakes) his life jhall fee the light.

Elihn having at large drawne a defcription or narration of the whole proceeding of God with finfull man in all the parts and particulars of it, gives a briefe of all that he fayd,inthe two next verfes,

N n n 2 Verf. 29.

460 Chap. 33. An Exfefition upon the Bool^of Job. Verf.ip.

Verf. 2p. £0 all thefe things worketh God oftentimes with man •

Ve;f. 30. 7 0 bring back^his fonle from the fit, to be enlightited with the light of the living.

As the Apoftle after he had difcourfed at large, about the dignity of (Thrifts Prieft-hood , gathers up all together ( Heb: 8. 1 .) Now of the things which we have fpoke;:, this is the fum: we have fach an high Prlefi, who is fet on the right hand of the throne of the Male fly in the heavens: So Elih/t having fpoken much of the feve-* rail waves, by which God revealeth hirrrfelfe to man, and works him to a light of his fin, and penitentiall forrow for it, recollects md uimmes up all in thefe words.

Lo all thefe things worketh God oftentimes with man, &C.

In thefe two verfes, we may take notice, chiefly of tw© things.

Firft , The frequency of Gods dealing thus with man (f .29th Lo all thefe things worketh God oftentimes.

Secondly, The defigne and purpofe of God in doing fo; That he may bring backjhls foule from the fit,and be enllghtned with the light of the living.

Lo, all this worketh God oftentimes with man.

Here's the application of the former Doctrine; Ellhn prefleth his hearers with it, and bids them lay it to heart; As if he had fayd, / have net been J"peaking of things in the clands , bnt of what is really and dayly ailed among the children of men, Lo ( or behoIcT) all thefe things. There are foure fpeciall fignifications in Scripture of this word, Lo, or b?hold y an& they may all foure meete in this place.

Firft, It imports fome new unheard-of and wonderfull thing ( I fa: j. 14. ) Lo,or behold a virgin fhall conceive , and bear a fen ■: That a virgin (hould bring forth a Ion, is a wonder of wonders, a wonder fo much above the courfe and power of Nature, fo much beyond the compaiTe & comprehenfion of reafon, that men and Angels have reafon to be aftonifhed at it.

Secondly, 'Tis prefixed, to ftiew fome extraordinary impulfe ©r readinerfe of fpiric for action. Thus Chrift fpeaketh in that

(.hap. 33. An Exfojhion upon the Book^ of Jo b. Verf. 29. 461

©.her noble prophecy of him ( Pfal: 40.7. j Then faid I, Lo, I came, in the volume of the book^it is written of me • I delight to doe thy will 0 my God: yea thy Law is -within my heart. Lo, / come t that is, I am ready to come,I am prett upon the work,I am under the preflure and command of my own fpirit, as well as under thy appoymment and decree to undertake and finifh that worke of mans redemption.

Thirdly , It frequently implyeth matter worthy of weight and deepeft consideration. That's ufefull and remarkeable which is thus prefaced. Thus Solomon fpeaking of the.field of the flothfull man, faith ( Prov: 24. 31 .) Lo,it was all grow ne over with thorns, and nettles had csvtred the face thereof, and the flone wall thereof was broken downe: As if he had fayd, Marke, this is a thing to be attended, the fluggards field is full of thorns j that is, in a fpiri-tuall fence, flothfull hearts are full of' luH s and van: ties. In this language the Church invites all to confider the Glorious excellencies of God ( Ifa: 29. 9. ) Lo, this is oar God. And thus Chrili fpeakes of the woman whom he had healed on the Sabbath day ( Luke 13. 16. ) And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, thefe eighteene yearcs , be loafed frem her infirmity on the Sabbath day ? As if he had fayd, Pray confider the cafe and fpeake your mindes.

Fourthly, 'Tis often ufed in a way of ftrong aflfertion, and affirmation, intimating the certainty of what is fpoken ( Gen: 1. 29.) And Godfald, Behold, I have given yon every herb bearing feed. And againe {Gem \ 2.11.) It came to paffe,when he was come ncere to enter into Egypt, that he faid unto Sarah his wife, Behold, now, I know that thou art a faire woman to lookjupon. (Read Pfal. 132.6. E^ek: 30.9. Luke 1.32.)

In the prefent text it may have aM thefe intendments; for is ic not a wonderfull thing, that God fhould be gracicus to poore creatures ? is it not ftrange that he fhowld take fo muchpaines with, and exercife fo much patience towards them ? 5econdly,Z>,.. God worketh all thefe things ; He is ready to doe them, he waiteth to be gracious, or to magnifie his grace in doing them. Thirdly, Le, Gvd worketh all thefe things ; is not th'is a matter of great con-fideration, ought we not to fit downe and weigh ic well ? Fourthly, Lo, all thefe things -worketh God ; certainly God hath and will wsrk all thefe things j this is a truth o«r of all queftion, a trurh of

which..

which there is no doubc to be made: As the Apoftle faith ( iTim.-5. \6.) Withsut contr over fie, great is the my fiery of Godlinefs y G?d was manifeft in the flefh j So I may fay without controverfie, great is this myftery of Gods manifefting himfelfe to frayle flefh, and doing all thefe things here fpokenof, awakening the confci-ences of men by dreames, and working upon them by grievous hcknefies,fending an interpreter one of a thonfand to declare unto man his uprightnefs,and at laft delivering his foule from going downe into the pit. Lo, all thefe things worketh God. '%?3 operdim There is fomewhat peculiar in that expreflion, he worketh. ell egh,perfe- The native fence of the word, implyech ; Firft, a willing worke, tit, ufurpatwr not forced or conftrained. Secondly, a full and compleat worke, etiam pro gu- not an e gf a y or 0 ff er> not a worke begun only , but carried on to mTam™' perfeaion. The wicked are called workers of iniquity, (Pfal: 5 . rm> 5.) becaufe they are free and ready to fin, they have a ftrong

tyde and bent of fpirit to doe evill, and they doe it not to halves but throughly; they doe not only begin or nibble at the baite a little ( as a good man often doth ) but greedily fwallow it downe hooke and all; they are fully in it, and doe it fully, they make a worke of it, and fo are workers ef iniquity. The Lord doth good, as the wicked doe evill; All thefe things worketh God y He worketh them willingly, he worketh them compleatly, ( If a: 26.12.) Lord thef* wilt ordaine peace for «/, for thon alfo hafi wrought all our workes intts ; Thou art the Author and finifher of them. We are invited (Pfal: 46. 8.) tscsme and behold the workes of the Lord, what deflations he hath made in the earth. -The building vvorkes, and the defolating workes of God, whether refpe&ing perfons or nations, are perfect workes. Lo, all thefe things work^ eth Ged.

Hence no:e. What ever good we fee wrought among or for the children of 'men; ■ Cjod is the worker of it.

As he over-ruleth the evill which is done, and both fendeth and ordereth the evill which is futfered ;fo he is the worker of all the good that is done. God worketh it all either immediately by himfelfe, or mediately by fecond caufes; and what inftrument foever is fet a worke, yet the worke as to the matter and manner of it, as alfo to the refult and iffue of it,is the Lords. He was the

worker

) 9'

An 9-xpojitian upon the Book^ of JO I. Verf. 29. 463

worker of all that hath been fpoken of in the former context ; though we reade of a meflenger, of an interpreter, yet the work was Gods. 'Tis fayd ( Gen: 39. 22.) Thekeeper of the prifin committed to Jofephs havd, all the prifoners that were in the prifin, and ivhatfoever they did there, he was the doer of it. Not that he did every thing.with his own hand in the prifon, but he gave the rule, and ordered all that was done.Much more may I fay of the Lord; whatfoever is done in the world pefpecially among his people, god 'is the doer of it, All goes through his hand. Lo,all thefe things rvorkethGod. Further, From the prefix, Lo.

Obferve. The workjs and dealings of God with men are wonderfull j thofe efpecially which he worheth for the humbling of a [inner, and for the delivering of a foule from going downe t$ the fit.

The breaking of the heart, the rayfing of it by faith,the renewing of its peace and comfort, are wpnderfull works of God. And the reafon why we wonder no more at them, is, becaufe we con-fider fo little of them.

Hence againe from, the word, U,

Note. The workes of God are to be deeply conjidered, to be flayed upon*

We muft not paffe them by lightly, whether they be towards our felves or others, God hath made his wonder full workes to be remembred ( faith David, Pfal: 111. 4. ) or to be conjidered, that's the defigne of God in his works, he hath made them for that end-, that they fhould be remembred, and attended to,or they are fuch as cannot but be remembred; they leave their mar kes and mema-rialls behind them. God fets fuch a (lamp of his power, wif-dome, juftice, and goodnefs upon his workes, that they wiH not be forgotten. And as his outward providential workes, are fuch, fo his fpirituallworkes are much more fuch. The godly-wife un-derH uid them fo,they have a crkicall.eye in difcernirg thoie m-vifible workes of God with a poore foule, in reducing him from fin, and bringing him to himfelfe. David caileth all the godly to the confideration of thoie woikes in his ovvne cafe ( Pfal: 66. 46* ) Qoms And hcarc all je that feare God, and I will declare what

kt

D'QVS)

Tfifftim at-3p<*. Sept:

7W 7J07WJ,

Schol,

464 Chap. 33. ^» Expsfitiw ufon tin Beoi^of-j © B. Ve:f.2p #

behfith done for myfoule. What God doth for our bod yes is very confiderable, but what he hath done for our lbules can never be enough confidered nor admired. Lo, all theft thing* workjth God

oftentimes with man.

The original! is, twice, thrice, fo we put in the margin,and render it of ten-times, in the tQxt. Some expound it, of thofe three diftinct wayes,in which God d$aleth vvith man,before defcribed. The Septuagint are expretle for that; All thefe things workjth the JlrongGodthree wayes with man, Which the Scholiafr exemplifies in the three wayes here noted by Elihu. Firft, awakning him by dreames and viiions, Secondly, troubling him by ficknefles and afflictions; Thirdly, teaching him by Prophets and Interpreters. Yec> I conceive, the text doth not Itrielly recapitulate thofe three feverall wayes before fpoken of, in thefe words, twice, thrice, but only fhewes us that God ufeih all thefe wayes or any other, as his wifdome flialf thinke fit, many times, or oftentimes for the producing of thofe blefled efreits.

Lo, all thefe things werketh <jod oftentimes with man,

twice, thrice, is a double certain number, put for any Tingle uncertain number; And it only teacheth or alTureth us, that God debateth with the fons of men in all or any of thefe wayes oftentimes, or more then once. If they doe notanfwer his call or pur-pofe ( which they feldome dee ) at the firft; he calleth againe and againe, twice or thnu, or often-times, that is as often as he feeth it good, needfull or expedient to doe it. And we may fup-pofe that Elihu ufeth this number twice, or thrice, in alluhon to the cuftomes of men; whether civil Magiftrates or Churches, who when they deaie with others about any fault committed or orrencegiven,theydoenot take them at the very firft default, but warne and admonifh them twice or thrice, or fend them ( as the cafe may require) feverall Citations to appeare, and either to acknowledge their guilt, or acquit themfelves of it.

7 hefe things worketh God twice or thrice.

*• -L . • • a„. And remember,it is but twice or thriee; which fpeech though it i.e. muhoties, mayj?e well rendred(as we fay )oftentimes,yet it is not very often; fed utitur mi- once is no number, twice is the leaft number, and thrice is but a mero wnoYio, fmall

fmali number,two or three wicnefles are the leaft nttmber of wit- uteongmathu-•nefles that can be admitted in any bufinefs. That, the Lord will m <* n *c°»f uetu -doe this, twice or thrice proves that he will doe ic feverall times, fc^j^J^" men (hail have meanes, and frequent meanes, but twice or thrice, w mneri ^ may norbe very often, much lefie alwayes, there is a ftint, and a citari. Aqutin: determinate number in the breaft of Godjand that we might not expect to have hisparience lengthned out alwayes to us, 'tis put into the fmalieft numbers, All theft things worketh Ged twice or thrice,

with man.

The word by which man is here exprefled,is,no ordinary word, -qt; am jue-*tis that word by which figniheth the higheft and greatett of men, Met viru m-God deaies thus not only with inferiour perfons, and mean men, !"""*> M " f ., but with great men, with men of note, with men of power and^S^w/ ftrength j let men be as ftrong, and flout, as they wilI,God can ve i ai^ua rw-tjme them, and bring them to his foore. tionejfa&rin-

Purther, when he faith, Lo, all thefe things CjoJ worketh often- km- Bold: times with man. This appellative man, may be taken two waves.

Firft, Perfonally or individually, that is, he worketh thus oftentimes with the fame man,God is put to renew his actings more then once with'one and the lame man, becaufe hewillnoc bow nor obey at firft.

Secondly, We may take this word man fpecially as implying feverall men, or men of all forts, as weli as any one man of a forr. That manner of fpeaking is frequent in the old Teftament(7*£ 1. a J And his fons went andfeafted in their honfes, man his day, or every one his day. So ( Jon: i.qJAnd they fay d , every em to ^^T£ his fellow, or man to his fellow , fo here God worketh thefe things drJ pr.tdiSa oftentimes with man, that is, with feverall men, as feemeth good ju* voluntatis to him. The fpeech is diftributive. For though we are nor to un- juiicia manifa derftand it fo largely, as if God dealt thus with every particular ^'J"^ 0 ^* man, yet he deaies thus with many men, even with as many as ™ *{£]&*' himfclfe pleafetb, or hath purpofed. Lo, All thefe things worketh God oftentimes with Titan. • Hence note. Such is thegoodnefs ofGod y that though man is not wrought up-en prcfently, or at tkeftrfl,yet he will come afecond *r a third O 0 0 time

q66 Chap. 33. AnExpf.iion ninths Boo]^ of J 0 B. Vcrf. 2p #

time to carry his works through with W.iru. 'Tis a mercy thac God will fpeake once , or ufe any mean? once with us, 'lis mercy thac he will fpeake any one word in any one way, to bring us otffrom (in; 'tis mercy thac he will lend one virion, or one affliction, to awaken us out of our fecurity, or one mellenger to inlhuct us once in our duty; but When the Lord is pleafed to ufe leverall meaner and thofe feverall meanes,feverali times,how doch the aboundant mercy-and gracioufnefs of God ap-peare in this 1 And as the mercy of God in generall, fo the patience of God in fpeciall appeareth aboundantly in it. The Lord wattes to be gracious,he waites the working of this or that means, of a fecond and third meanes, and he waites the working of them all over againe and againe, or oftentimes; here is patience with long-uifterance.

Secondly, Obferve. God will perfect his work*, and bring it to an iffuc with JinfuJt. man,

God would not give over working to humble fob , till he had fully humbled him ; And this made fob almoft amazed ac Gods dealing with him ( Chap: 7. 17,18, 19. J what is man thatthou-fkonldefii magntfie him ? and that thou fkottldefi fet thy heart upon him ? And that thou fkouldefi vifit him every morning^and try him every moment, fob feemed much troubled at: this initancy of God with him,and therefore expostulated in the next words, How long wilt thou r.ot depart from me*, nor let me alone till I fwallow downe myfpitt/e? But, for all his crying, God would not depart from him, nor let him alone for a morning, no nor for a moment till he had Hniihed his worke and accomplished his will both in him and upon him ; till he had brought his heart into a due frame and temper under his mighty hand. If once or twice will not doe it, he will doe it thrice; The Lord is not weary either of working or waiting ; God is a rocke ( faith Mofes Deut: 32.4.) -and his works is perfeU-^vA of all his worke?,that of grace is moft perfect. His vifible providentiall works are perfect or ("hall be before he hath done with them, or put his laft hand to them, but his invifible fpirituall workes are moft perfects God worketh often to bring man out of the ftate of fin to grace ; fo he will not ceafe working till grace be perfected, he will worke till that worke is wrought.

to

Chap. 55. An Expofitiar. upon the Bosh^of Job. Verf. 29. 467

to the height, till the top-ftone of it is fet up, 0: as the Apoftle phrafeth it ( Epfa 4. 1 3. ) Till we all come to a perfect man, unto the measure of the feature of the fullnefs of Cirri ft. Though a man hath been once truly humbled, yet God humbles him againe,thac he may be humbled gradually as well as truly to his own mind. They that are humbled by affliction, may need more afflictions to humble them. The fame meanes by which faith and repentance are wrought at firft, doe alio encreafe and ftrengthen faith and repentance. Thofe meanes by which a man is at firft purged, are very proper for his further purging ( John 15. 2. ) Every branch in me that beareth not fruit, he taketh away : and, every branch that bear eth fruit, he purge th it, that it may bring forth more fruit. As no man can be a true branch ( hypocrites and formalifts are branches only in appearance and profeifion, they were never truly purged, now, I fay, as no man can be a true branch ) till he is purged, foGodpurgeth thofe who are true fruit-bearing branches . more and more, that they may bring forth more fruit. And the means by which he purgeth them, that is,mortifieth their corrup-tions,feldome reach this bleffed eflfeft at once or twice working, and therefore the Lord is even conftrained to worke thefe things twice, thrice, or oftentimes,elfe the worke would not be brought co the intended ilTue.

Thirdly, In that it is fayd, All thefe things worheth God often' times, net nlwayes.

Obferve. Manfkould make haft to anfwer the call of God, and come up to what /x requtreth of him.

For though God worke thefe things oftentimes, yet no man knowes how often he will Worke, arid we may all know, he will not worke alwayes. 'Tis a high and dangerous preemption co de-ferre at.any time upon hopes that God will work zt anorher time, becaufe in fome cafes he workes oftenn'me^. Remember (as was fhewed before in opening the words) this thrice is the \zfa\ number of often, as twice is the leaft number of nny ; rwoor chrc the lead number that makes a Church-affembly(3^/?.-i$. 20. J The Prophet faith ( Amos 2.4. ) For three traufgrejfnns 0) dah, and for four, I will not turne away the punifhmeKt rl: implying that if men multiply their rranfgrefficins, God will

ku dmtm:

468•■.. Chap.3 5. An Exfoption ufon the Bool^.of. J 0 ».. Verf. 30. '.

nlwayesgive them meanesof repentance, but powre ouc wrath

upon them ; So Elihu faith, God workech twice and thrice • but if

men will fin three or foure times, where is their warrant chat-God

will pardon or.paffe by their fins ? The Prophet did not binde up

Rabbi Selm: the mercy of God precifely totwo or three tran.greffions, but if

ctVigit ter tan. men fin without bounds,he fhewes they have no ground to expect

twnhomini ig- God iheuld be mercifull. One of the jewifh Rabbins ( as fome

at'oZi-toTL ^P 01111 ^ nim ) concludes peremptorily, If man fin twice or thrice

peccandumr"' ^°d w $ ^P are ' but tff&W timQS G°d w $ punifh. We dot not.

Herit ejje qucd draunfcribe the grace of God to a fpeciall number, and poflibly

jibi a gehenm that Rabbin did not intend it Co, but only that all inould take

tmeat ; et id | ieec { fay ^ noC a b u f e fa g race 0 f q 0 ^ That God multipjy-

h»cfocogb q Eli- et ^ t0 pardon, of ( as we render, 7/k- 55.7. J Pardoitetfr about-, daatlyjs.no fecurity for any man to fin aboundantly_,or tomukiply tranfgreffions. Mj ffirlt fkall not alwajres ftr'ive with man ( faith the Lord, Gem 6. 3. ) I have .ftriven.long already, and I will yet Itjive longer, even an-hundred and twenty yeares, but I will nor ftiiye alwayes. God gave JezsbeJ a fpace to repent ( Rev: 2. ij. ) but when the repented not, he did not promife her a new fpace to repent in, but threatned her. with Wrath to the utmoft if fhe repented not. There is a frequency in the worke of God to reduce finners, but not a perpetuity. And as in this verfe Elihu itf orrs this.frequency of his worke, fo in the next he reports, that to.be the deiigne of it,

Verf..30. Tobrlngbacbjoiifsulefrmthefity to be enlightned mth the tight of the living.

This verfe (I fay ) fheweth the purpofe of God in working. tm'ce,, tht;ice y er,oftentimes mth man. This purpofe ( as was.to.Ui''. cbed before) is two-fold, Firft, to free and deliver him from evill, the worft of ev.ills, a horrible fit. Secondly, to effete him in and give him pofleffion of not only that which is good,but beft of all, the light of the living. Nor is this purpofe of God a bare defire (that's often fruitlefs and fucceislefs) but a ftrong or fet-led refolution, to bring baclrjhe pcl^jnans feule from the fit . And Elihu ( we may fuppofe ) fpake thus, as to preffe Job to haftee the worke of his repentance; fo to put him in hope ( upon configuration of this defigne of God in ajfii&in° him ) that he fhoufd

be

Owp. 3g. An Sxpofition up9H the Book^cf ]\ i. Verf. 30. 469

be delivered from his afflictions, and have not only his life continued, but the comforrs of it reftored to him. As if he had fayd, Be-not afraid^ doe not lookjtpon thy condition as hope'efs , or that the humiliation of thy felfe will befruitleffe,forI dare ajfure thee, God hath qracioHS purpofes and intendments towards thee in working thefe things.

And here we have a two-fold gracious purpofe of God ex-prevTed ; Firft, to deliver him from evill, to bring bacf^hu pule from the fit. Secondly, to doe him good, or to beftow pofitive blcflings upon him ( as was fhewed at the 28th verfe) even to be enKghtncd with the light of the living ; As if he had fayd, (jod in all this aymes only at mans good, that his fin mrepented of be not his death and deftrvlTion, ar,d that under a fence of Divine favour towards him, he may lead n comfortable life here, and be happy fir ever. .

To bring backjyis foldefrvm the pit.

It is fayd at the 28^ verfe, Be will deliver his pule from going into the pit ; in both places the pit is the fame.

But feeing the Lord there promifed to deliver his foule from °oing into the pit, how is he fayd here,f 0 bring backjns foule from the pit ? A man being delivered from going to the pit, cannot be fayd to be brought back from the pit.

I anfwer in two things,; the words rendred to bring backhis foule from the pit, may be read thus ; to turne away his pule from the pit ; that is,ro preferve him from death. So the Hebrew word is ufed ( Chap: 1 5.1 3 . ) as alio (Mai: 2.6.) He walked with me in peace and equity , and did turne away many from iniamtj. If we take that rendring of the word, then the exprefflons in both places beare the fame fence. But taking it according to our reading, in which to bring back his pule from the pit, founds, a-s if the ; man had been in the pit already; and it may well be ftyd fo, be-caufe a man in great affliction, whether of foule or body, is, as k were, dead, or buried alive. For as when God converts a finner, he ( upon the matter ) brings him back from hell; fe when he delivers him from any grievous ficknefs, be doth ( upon the matter) bring him back from the grave. Heman in fpirituall afflictions and foule-defertions, the terrours of the Lord being upon him, called ' v ' hifofelfe/rtt among the dead, like theflaine that lye in the>grave, '-

whom>->

47© Chap. 33. An Expofttion upon the Bssb^ of J 0 b. Verf.3Q.

whom God remembreth no more, and they are cut off from thy hand, ( Pfat: 88. 5. ) They that arc neere the pit of death, are not, much, improperly, called dead, and they that being in fuch a de« fperate cafe are kept from going dovvne to the pit,ire not,much, improperly iayd to be-brought back from the pit,or pulled out of it. In which fence we may keep to our owne reading; and fo to brino bacl^hls foulcfrom the pit , notes only the extreame danger wherein he was, whether fpirituall or temporall, and Gods £ra-dcufnefs in delivering him from it.

Hence note. When God re/lores a man out of any defperAte condition , whether effonle or body, he gives htm a new life • he brings him in ere refpelh backjrom the grave, and in another from hell.

As a fick man, he is brought from the grave, and as a finner he is brougbt from hell. Great deliverances are a kind of new creation ; And frefh bleflings are to us as frefh being?. Take thefe two inferences from it.

Firft, How fhould they, who have been under great outward affli£tfons,praife the Lord when they are delivered 1 They who having had the fentence of death in themfelves, fhould look upon themfelves when reftored , as men raifed from the dead. And how fhould finners praife the Lord,when he bath reconciled them to himfelfe, and pardoned their fins. In doing this for them, he delivered! them from wrath, from hell, and from eternall death. Let fuch praife the name of the Lord, and fay, as in the text, He hath delivered our foulesfrom the pit.

Secondly, Let fuch live unto God,having received a new life from God ; They that have received a new temporall life from God, ought to dedicate it unto God ; how much more they that have received new fpirituall life ? They that have received it indeed, cannot but dedicate it unto God. This negative mercy calls aloud for all that we are or have to be given up to God, bur that pofitive mercy which followed], calleth yet lowder for it.

iAnd to be enlightned with the light of the living.

JS»iTw» Takc " for tenl P oraII > fpirituall, or eternall life, all thefe ends

quibujilbet ho- a ^ accomplished in thofe mercifull workes of God to poore fin-

mitibushacxi- ners; fome reftratne the text to the light of this temporall life,

Chap. 33. An'Expofitioa upon the BooJ^of Job. Verf. 30. 471

others enlarge it to the light of fpitiruall and eternall life. We^ pro diviti-are enlightncd with the light of the living , When the comforts of bmpotentibtci. this life are reltared, much more are they, who are reftored to -j^jjj.^*" the comforts of their fpirituall life, and fo to the hope of eter- Sunt qui adfu-nail life. turam vita re-

By the living, we are not to underfhnd thofe who are barely ferunt,fididf-on this fide the grave, and yet breath in the ayre; or who have nm l ul & em Al-only a weake fhadowed fpirituall life, which they fcarce know of *f°")j JJJJ<*j or perceire. The living here are they that live comfortably and n te rm de hat profperoufly both as to ibuie and body. Thus 'tis fayd in that Pro- vita wellese-phecy of Chritt ( Pfal: 72. 1 3. ) He fhali live, and to him (hall be w. Merc: given of the gold 0} Shtba : prayer alfo (hall be made for him conti-mu*lly,anddajly (kail he be praifed. Chrift lives to purpofe,-he lives as a Prince, in power and dignity, yea he is the Prince of life. It was more then a fenfitive or rationall life which c Davids faith was aflured of, when he fayd ( Pfal: 118.17. ) Ifhall not dje hut live ; his meaning was, I fhall live honourably and triumphantly, declaring (with joy) the workes of the-Lord. Thus here, To be cnlightned with the light of the living, is, to enjoy a comfortable life, or to live happily.

Hence note.

e/f troubledftate k adarl^fiate, fcknefs axdforr&w, whether inward or outward, are darkyefs.

They are darkned with the darkcef: of the dead, whofe life is wrapped up in anguifh and forrow.

Secondly, Note.

The defgne and purpofe of Cjod in ail his ordinances, and proz. -dencts towards hu people is for theirgeed.

All that hath been fayd before>emptieth it felfe into thefe fay-ings, To keep back his fotde from the pit, and to be enlightied with the light of the Lvlng. The Lord hath no eye in thefe -workes to his owne gaine,but mans good. The Lord doth mt willingly grieve, nor afflict the children of men ( Lam: 3.35.) He taketh no plea-fure in it abftracTly confidered, nor doth he look for any prone by it: Much leffe doth he it ( as it follows, v. 36.) meerely to crufi nzder his fcete all the prlfoners of the earth. All that he expects by ic as to himfelfe is to-be glorified by all (for hhnfelfe is above

all, and therefore defigneth himfelfe in all) yet the glory which God hath by man is only the rnanifeftation of his glory , not any addition to ic. The benefit which God aymes at in afflicting man returnes to man. He would have man bettered by affliction, and as foone a; man is bettered by affli£fcion,every thing iliali goe better with him, and he (hall be delivered from affliction. ( Rom: %. a 8. ) All things workj together for tht good of them that love God, toihem who Are the called according to his purpofe. And as all things worke together for the good of them, who are the called according to his purpofe, fo it is the purpofe of God that all things ihould worke together for their good, and that is not a fuccefs--lcfs purpofe. Indeed every rod upon the backs of the wicked hath a voyce in it, to call them from the pit of death and deftru&ion, and to be enlightned with the light of the living,but God makes this call efte&uall to all his ele£,none of whom lhall perilh with the world. Se that a godly man fhould be fo farre from judging himfelfe dealt with as an enemy ( as Job in his extremity did ) when be is moft forely afflicted, that indeed he may fee the love .and fatherly care of God in it. All the providentiall difpenfati-ons of God worke to glorious ends. Sometimes for the outward good of his people in this life, alwayes for good as to their fpiri-tualland eternall life.

Therefore, lay afide hard thoughts of God whatfoever hard things he is a doing, or you are fuffering.The wayes in which God leads us, may poflibly be very darke, yet they run to this poynr, to keep us from the pit of darknefs, and that we may be enlightned with the light of the living.

Thirdly, Note. \JWan would nndoe himfelfe both for here and for ever y if God did not worke wonderfully for him, and powerfully keep him from deftruttion.

All thefe things God worketh twice and thrice, to keep our fcules from the pit; man left to himfelfe would run head-long upon mifchiefe in this vvorld,& upon eternal! mifery in the world to come. Nothing but the hand of God can hold man from ruining himfelfe. The heart of man is fo fet upon fin, that he" will rather loofe his foule, then leave his luft; and will rather dye then that fhall. 'Tis as eafie to fray the motion of the Sun, or to turne

back

back 1 he courfe of nature, as to ftay or turne back the mcurall motion or courfe of the heart in finning. An almighty power mull: doe the latter as well as the former. So that if the Lord did no: put forth more then mercy, even mercy clothed with power, no man could be favecl j (l.otild God wifti us never fo well, and tell us what good he hath layd up for us, if we will but believe and 0-bey him; fhould he tell us he hath riches of mercy,and that every one who will come fhall have his fhare, yec we fhould never have any, if left to our owne chufing. 'Tis a wt>rke therefore both of mercy and power which keepesus from the pit. God had much adoe to keepe Lot from being coniumed in Sodome. He had warning to be gone, yet he was loth to goe ; The text faith ( Gen: 15* 16. ) while Lot lingred the men layd hold upon his hand, and upen the hand of hit wife, and upon the hand of his tyon daughter s y the Lerd being mercifull to hint, and they brought him forth, and fa him -without the City; elfe probably he had lingred,till he had perilled. Surely if God didnot thruft tinners out of the Sodome of-this world ( as we fay ) by head and Moulders, they would pe-riih in it and with it. How wonderfull is the goodnefle of God who doth all thefe things, not only to keep poore creatures from going downe to the pit, both temporally, and eternally, but alfo-that they may be enlightned with the light of the living.

-i-

Pp-p 'JOB,

474 Chap. 55. An Exfofttion ttfon the Bool^of J ob. Verf.31

JOB. Chap. 33. Verf. $i 3 32, 33.

//jr£ n?e// 3 0 Job^ hearken unto me . hold thy peace,

and I mil fpeak. If thou hdjl any thing to fay, anfvrcr me : fpea^for

I defyre to juftifie thee, if'not, hearken unto me 5 hold thy peace, and ifial!

teach thee rtifdonm.

T.

Hefe three verfes contains the Epilogue or conclufion of Elihtts firft addreife to Job. In which we may confider thefe ihree things.

Firft, He perfvVadeth him to a due attention and filent consideration , both of what he had fayd , or fhould fay further. ( v. 31. ) Mark^well, O Job, hearken unto me, &c.

Secondly, He gives him liberty>and faire leave to reply, if he iTiould pleafe to what he hath already fpoken (v. 32.) // thouhaft any thing to fay anfwer me,peake. To which conceflion or invitation he adds a very friendly and an ingenuous reafon in the cloie of the verfe ; For J dtfire to juftifie thee.

Thirdly, He profefleth his owne readinefs to proceed and fpeak further with him, or to carry on this difcourfe, in cafe Job had nothing to reply. ( ^. 3 3d ) If not,hearken unto me, hold thy peace, and I fhall teach thee wifdome.

Verf. 31. Markjvell, 0 Job, hearken unto me.

In this verfe Slihu calls for a two-fold attention; Firft,to thofe things he had already fpoken. Secondly, to thofe things which he was yet to fpeake. What he had already fpoken, he defireth him to confider and make reply if he pleafed, as is cleare (^.32.) and as to what he had yet further to fay, he defireth his attention and fubmiflTron, as it followeth ( v. 33.) If not hearken unto me, hold thy fe^ce.

Mark & ell, Ojob, hearken unto me.

"£'p mignam Here are two words of attention, marke, and htarken, and both ^^ a f / 0 -very fignificanc ones. The word rend red mark., fignifieth to at-' tend,

~

Chap. 33. An Exfofition Hpm the Bool^of Job. Verf. 31. 475

tend, with utmoft diligence ; it it fometimes rendred by hearkj W*fitcumge-ning ( Ifa: 3 2. 3. ) The eyes of them that fee (hall not be dim : '"^fjjj™™ the earesof them that heare fhaU hearken ; chat if?, they who here- Cornel:aLap: tofore, through the juft judgement of God for their willfull ("hut- in Pro: 2. 3. ting their eyes and eares, in feeing did fee but not perceive, and in hearing did heare but not underhand ( Ifa: 6. 10.29.10. compared with Math: 13.14. ) fhall at laft fee clearely and attend diligently to the will of God delivered to them; yea it feemes to note fome fpeciall gefture,as the lifting up of the eare taheare. For as there is a lifting up of the voyce in the zealous fpeaker, fo of the eare in the diligent hearer. To marks is to heare and «b- ■ ierve, to heare and lay to heart the things which are fpoken, Markj*ell y Ofob y

and hearken, .

That's a word of a large extent, te> hearken is more then to y^jp au r (U [, heare ; it takes in not- only, firft the worke of the eare, but fe- ttvtt, exaudi-. condly,the worke of the minde ; 'tis hearing, firft, with under- w> di8o obe* ftanding; fecondly, with beleeving; yea thirdly, it takes in the *?"/«"'» j><x-worke of the whole man in obeying, or fubmitting to what is fpo-ru,u ken. Thus God fayd to Adam ( Gen: 3. 17. ) Becaufe thou hast hearkned unto the voyce of thy wife, that ig,becaufe thou haft obeyed her vo/ce, and done the thing flie perfwaded thee to; After hearkning comes doing. Laftly, it includes alto a worke of the affections; hearkning is with delighting, that which we hearken to we are pleafed with ; 'tis (like good mufick ) fweet unto us; in this compaife and extent we may expound thefe words, Afar^ well, 0 Job, and hearken unto me. And thefe words, efpecially the former of the two, rendred marke, are often ufed in Scripture, when the people of God defire and begge that he would take notice of and attend unto their prayer. Thus David more then once (Pf:<$.2.)Heaflrea unto the voyce of my cry,my King,ar.d my God: for unto thee will I pray ( Pfah 66.19.) ^ Ht ver '^y God hath heard me, he hath attended to the voyce of my prayer ' (Pfal: 130.2.) Lord heare my voyce, let thine ears be attentive to the voyce ofmyfuppli-eation. Now, as when we defire that God would heare our prayer, we defire that he would be very attentive to our prayer, and not only fo, but doe what we pray for, and that our payers m2y be welcome,acceptable,and delightfull to him , fo when we ate fayd

P p p 2 . to

476 Chap. 33. An Expoftiion upon the Book of J 0 b. Verf. 31

to marke and hearken to what is fpoken to u?, all the powers of our inward man, the undemanding, will and affections are an worke in hearing.

Hvincen c:e. lie that will profit by hearing m:<ft be an -an entive hearer*

He muft mirk and hearken, a fruitfuil hearer doth more then heare,he markes ; no: only is his eare at worke, but his minde, his hearr, his whole loule is, as it were, transformed into an eare, or is active at his eare. There are many,and it were well there were more hearers of the word,but there are few markers of the word, many come to Sermon*, yet but few hearken unto Sermons; every hearer is not a marhjr y not a hearkjier to what he heareth, and not being fo,he can fcarcely be called a hearer ; for they only that are markers fhall attaine that mark of which the Apoftle Tpeaks ( Phil: 3.14. ) Iprejfe toward the mark/or the price of the high calling of God in Chrifl Jefta. What is our mark in hearing ? is \z not faivation by Chrifl, and glory with him ? Now unlefle we are markers, we never prelTe towards, much lelfe attaine that mark, the price of the high calling of God in (fhriji feftis. Mark&ell, O Job, hearlten unlv me,

hold thy-peace, andlwilljpeahe.

tZHH frtit, 'Tis but one word in the Hebrew which we tranflate, hold thy jundumarj- peace, and it fignifieth properly* to dig or plow the ground,and by T/r. metapho- a meca ph w 10 thinke of, or to meditate, becaufe thoughts s, 0 q fodu 'cfgiiatio- ^ ee P in tne foule, a man doth, as it were, plow up his own fpirit, ne,mtentufveJ while he is meditating or thinking ferioufly (Pro.- ^.2g.) i Devife anemtu fait not cvill, or (it is this word ) plow not up evill ; that's a bad foyle ret aUeu'ju/co- indeed, to be plowing up. They that plow evill, lhall fow the amwbrba- vvm< ^J an( ^ ( except they repent ) reape the whirlewind.The promt ten am ante?^ ez exhorting Ephraim to break up their fallow ground and fow jeminatorm. in righteoufnefs, that they might reap mercy (Hop 10. 12.) reproves them ( v. 13. ) for a very unprofitable piece of husbandry, by this word, Ye have plowed mckednefs, ye have reaped iniquity, ye have eaten the fruit of lyes, that is, ye have plated, de-vifed, and contrived wicked tbings,and ye have fared accordingly. Now as tre word fignifieth to meditate, by a.metaphor, from digging or plowing; (o by the figure antiphralis or contrary fpeak-

Chap. 33. An Expofttion upon the Bool^of Job. Verf. 31. 477

ing, it fignifies to forbears doing or fpsaking, to fit ftill, or as we render it here, to held our peace, and fay nothing. ( J fa: 41.1. ) • Keepe filence before, we, O Iflands. ('Pfal: 50. 3.) Our God'fhall come, ar.dfkallnot keep filence ; that is, he will fpeak aloud. Elihu befpeakes Job in the affirmative, hold thy pe*ce, be filent.

Some conceive Job began to interrupt Elihu, or gave fome to- Viietw Joint* ken of diflike, while he was difcourfing; as if he had received his fe^eyhje,vel fpeech with difguft, and not only inwardly ftomacked at it. But ^^Z^f did not forbeare to difcover it by fome fignificant gefture or ™m iriwadjb frowns, and that Elihu perceiving this, defired him to hold his audiendum in-peace; As if he had fayd, If youdefire to reape any benefit by vita. Scult: what I fpeak, be patient, and doe not interrupt me. But I conceive there was no fuch height nor heate of fpirit in Job at that fime ; He began now to be fedate and quiet enough, being fomewhat convinced of his former error and intemperance of fpeech.

But fome may fay; was it not an over-bold part in Elihu a young man to impofe filence upon J ok, or to bid him hold hii pec.ce ?

1 anfwer ; Elihu doth riot bid Job hold his peace, either, firft, £ if he had feene him unwilling to let him fpeake, or would not heare him any more ; Job was a very patient hearer; he heard his friends patiently,and he had heard Elihu too with filence and patience, yea though Elihu offered him leave, yea almoft provoked him to fpeake ( v. 5. ) yet he did not but gave him fcope to fpeake out. Nor did Elihu fpeake this, fecondly, as if he flighted Job, or thought him a man unable to anfwer him, or fpeake to purpofe, for prefently in the next verfe he delireth him againe to fpeake. Nor thirdly, as if he had fuch high thoughts of his owns wifdome, and loved fo much to heare himfelfe fpeake ( as fome men doe ) that he cared not to heare orhers, but would engroile all the difcourfe. Nor was it, fourthly, bscaufs he faw fuch an affectation in Job to fpeake, that he needed ( as the Apoftle fpeaks of fome , Tit: 1. 11. ) to have hit mouth ft opt. Ic was not upon any of thefe or fuch like reafons, that Elihu defired Job to hold his peace; but it was either firft, that himfelfe might fpeak more clearely, and carry -his matter through to his underftanding; 0: fecondly, that he might fet the matter more home upon his con-fcie.nce,and move him.tocenfider yet more ferioufly what he had

fayd, of the various wayes of Gods dealing with man to humble his foule, and bring him neerer to himfelfe; or laftly, thai Job might perceive and take nocice, that he was the man aymed at in all the foregoing parable. As if he had fayd, Sit downe quietly, and confider with thy felfe, whether all this difcourfe hath tended, or whether or no thou arc not the man intended in it. As Chrift when he had fpoken that parable of the fower concluded ( .Math: 13. 9. ) He that hath an eare to heare, let him heare; that is, let him take it home to himfelfe.; or as Chrift concludeth his Epiftles to the feven Churches in the fecond and third Chapters of the Revelation, with, He that hath an eare, let him heare what the Spirit faith to the Qhurcbes ; fo doth Ellbtt to Job in fpe-ctell, Markjwell, Ojob, and hearken unto me, hold thy peace.

This filence was made of old in great affemblyes ( Majeftate waxhs ) by putting the hand to the mouth, and then ftretching it forth. Acls 12. 17. Alts 13. 16.Chap. 19. 23. Chap. 26. 1.

If any would know yet more diftinfcUy what Etibtt meant when he bid Job hold his peace ? I anfwer,

Firft, Negatively, not a bare filence, or faying nothing, but affirmatively, when he fayth, hold thypeace • it might note thefe two things.

Firft» That he would have him much in the worke of consideration, or toforbeare fpeaking, that he might be more in meditating, and weighing, and laying things to heart; he would have him bring what he had fpoken to the ballance of the Sanctuary, and then to his owne heart. A man is never more bufie then when 1 he thus holds his peace.

Secondly, When he faith, hold thy peace , it might note that he.. defired his fubmiiTion to the counfel given,or to be; given him;He Tvould have him bridle his tongue, in token that his fpirit was brideled. He would have Jobs filence fay, fpeake on, I will fay nothing, let the truth of God reigne and rule over me by thy word. What Samuel anfwered to the Lord himfelfe ( 1 Sam: 3. io. JSpeal^Lordy for thy fervant heareth ; that(houldwe anfwer to thofe who fpeak to us from the Lord ; fpeak ye, we will heare ■ and hold our peace: or we (hould fay with good Cornelius, when .Ptfwcame to him ( Alts i«. 3 3. ) We are all here prefent before- -God, to heare all things that are commanded thee of God. When a man holds his peace (upon thefe termes) 'tis a figne he layeth

downe..

Chap. 33. An Expofition upon the BotJ^ of Job. Verf.31. 477

downe his owne wifdome, and his will, he doth not ftand upon his pantofloes (Is we fay ) nor abound in his owne fence, but is ready to be delivered or call into the mould of any holy and wholefome doftrine which iliall be delivered unto him. They art in the fittefi frame to hold the truth which others fpeakej who can withhold themfehcs from fpealejng.

Further, There is a two-fold holding of the peace. Firft, at the works of God,or at what God doth ( Lev .-10.3 .) wh en God had fmitten the two fons of Aaron dead with fire from heaven, Aann held his peace ; that is,he did not murmure at,nor contradict what God had done. That alfo was Davids temper (Pfal: 39. 9. ) I was dumbe y I opened not my mouthy becaufx thon Lord did/} it^ The Prophet Jeremy defcribes an humbled foule in the fame po-fture ( Lam: 3.2^.^ He fittetb alone andkeepethfdence , kecaufe be hath borne it upon him. When God layeth his yoke or crofle upon us, 'tis our duty to be filent and fubmit ( Zach: 2. 13. ) Be fi/entj O atlflefh, before the Lord: for he is raifed up em of his holy habitation , that is, the Lord begins to worke , therefore let all men, or meti of all forts and degrees be quiet and fay nothing either discontentedly or complainingly. In all thefe Scriptures, holdingow peace is called for and commanded or friewed at the workesofGod.

Secondly, There is a holding of our peace at the word of God,or at what God fpeaketh.Thus 'tis when not only the tongue but the heart is filent, and every thought is brought into fi-ibje&i-on or captivity to the obedience of Chrift. The heart of man of-' ten fpeakes much, and is very clamorous, when he faith nothing with his tongue. That's to hold our peace indeed , when the heart is quiet, let God fay or doe whit he will. 'Tts not more our duty to refift theDevill^ that is, all his hellitli whifperings and temptations to the doing of evill, then 'tis to fubmit to god in all his fpeakings and difpenfations. Elihu fpeaking in the name of the Lord, (faithfully advifeth Job in this fence , to hold his peace.

Hence learne. We ought to fubmit and \>eepflcnce when the truth of God is Jpoken. Or, when theminde of God is brought unto us , there mufl be no replying but obeying, no difputing but [ubmitttrg.

They 'have learned much, who know how and when to fay nothing.

4«G Chap. 55. -An Exposition upon the Bosl^ of Jo B. Verf.31.

l\\vn°.Solomon faith (Eccl.^.6.) There is a time to keep file»ce,ancL a time tofpeafy ; but this kind of filence is in feafon at all time?, we ought al waves to be filent thus, that is, alwaves.fnbmit to the minde of God. Weneed to be minded of this, becaufe the pride-and over-weening of man is great. We have need to put a bridle upon our tongues, much more upon our hearts; it is hard to bring our wills and our underftandings under ; we are apt to ftrive and ftmggle when truth comes neere us; yea to kick at it, when ic comes very neere and home to us, though indeed the neerer ic comes the better, nor can it ever come too neere. The Apoftle. James apprehended this when hegave that admonition (Qiap: 1. 21. ) Receive, with meek?.>cjfe, the ingrafted, word, which isabloto, Jave jour foules: Meeknefle is that grace which moderates anger; a pafonace or fierce fpirit, receiveth not the word, but rifeth up againfl ic, turnes.not to it but upon ic; and, which is worft of, all, turnesit toevill, not to good, turnes lighc into darkneffe : and fo the word of life becomes-a favour of death for want of a due Cu.bmiflion to it. Therefore hearkjn, and hold your peace when, the word of God is fpoken. Do not fay it is buc the word of man, becaufe delivered by man; God fpeaks in and by his faithfull, Meffengers; ye oppofe the authority of the living God, not a mortall dying creature, when you reject the word. And remem-.. ber, it is not only our duty buc our liberty to give up our felves prifonefs to the truths of God ; we are never, fo free asv when bound by it or to ir. And as we fhould hold our peace at or fubmit to all the truths of God in all cafes, f© efpecial-Iy in. thefe three.

Firft, "When we are reproved for our fins in practice ; then we fhould not ftand excufing what we have done, buc repent of it.

Secondly, When we are ihewed our errcur in opinion; then we fhould not ftand difputing, and arguing for what we hold,buc recant ir. 'Tis time to hold our peace,, when once it appeares to us, that we doe not hold the truth. To erre is common to man,, but toperfevere in an errour, to the defence and patronage of it,; is more then inhumane, devililh.

Thirdly, We fhould hold ourpeace when our duty is plaine before us; then we fhould not ftand queftioning it, buc doe ic. Whatsoever thy hand findeth t9 doe ( faith Solomon ', Ecd: c, 1 9,

that

' ' ~ 7~~. ' *"

that is, whatfoever appeares to be a duty ) doe it with *R thy might. Hold thy tongue, but doe not withhold thy hand whew cnce thy haad hath found what muft be done. Elihu at this time was dealing minjob upon all thefe three poyms ; He told him his fin, that he had been too querlous and impatient, he fliewed him his error, that he had been too bold with God, becaufe innocent towards men • And he preifed him to djuty, both that, and how he ought to humble himfelfe before the Lord. The Apoftle treating about that great poynt of justification, tells us God will at latt caufe all men to hold their peace. ( Rem: 3. 19 J Now wt know that what things foever the law faith y it faith to them who are under the law , that every mouth may be ftoffcd, and all the world may became guilty before God ; that is, man will have nothing to fay, but fit downe filent, and hold his peace, or only fay, I am nothing, I have deferved nothing but death and condemnation^ when he once understands the holinefs and ftrietnefs of the law, together With the unholinefs and loofenefs of his owne heart and list.

Hence note. It fpeakes yea proclaimes a gracious prudence, to knsrv how a«d when to hold our peace and fay nothing.

When men infift upon their owne conceit and reafon, when they logick itunduel.y with God or men, and will needs feeme to know more then* the word teacheth them, what doe they but give evidence againft themfelveSj that as yet they know nothing as the word teacheth, or as they ought to know, and themfelves leaft of all ? 'Tis pride and preemption, not prudence and underhand ine which opefls feci) mens mouths. We never profit by what we heare, till ( in the fence opened ) we have learned to hold our peace' The counfel which Elihu gave Job , Was to hold his peace; yet he layd no constraint upon him to refraine necef-firy fpeaking, but ptet him upon it in the next verfe.

Verf. 32. If thou h*ft any thing to fay, anfwer me j fpeake for I defire to juftifie thee.

Left Elihu fhould be interpreted to have taken too much upon him, or to have denied Job his liberty of fpeaking, when he

4#* Cfcap.3 5. 4* Expofition upon the Bool^of Jo*. Verf. 32.'

fayd,M f/>7 /ovr; he here calls him to fpeake ; This" is a full-proofe,,that his intent was not tobarrehim from fpeaking, but. only that he fhould forbeare unneceiTary fpeaking. As if he had fayd, Now that I have gone thus farre r if I have fpoken any thing that thou a t fix fat lifted in, and daft defre I fhould explainemy felje. about ; fpeakt thy mir.de freely ; for though I have mere ts fay , yet J will not hinder thee from faying what thou c an ft fair ely fay for thy felfe, neither will I sver-burthen thy memory, with too much at once, therefore come now and anfwer if thou wilt or canft to what Is already fpoken.

The Hebrew is-, J ft ho* haft words anfwer me ± that is, if thou haft arguments to defend thy felfe with, or to oppofe.me ; if thou halt fuch words ready, .as have the weight of reafon or authority in them to maintaine thy caufe, bring them forth, I am not afraid of what thou canft object ; neither am I unwilling to heare thy defence.

Some expound Elihu fpeaking Ironically, at leaft Rhetorically,

// thou haft any thing to fay anfvter me, fpeake and fpare not. As it

he had fayd , Poffibly thon canft (et all right, And jbew me where I

am wrong. Pojjibly thott thinkeft I have fpoken amiffe, when I fayd,

In this thou art not righteous,goe to then , frew me my miftake, or

wherein I have mifapprehended thee, makj it good if thou art able

againft my affertien, that thou art juft and righteous, even in that

wherein I have endeavoured to AeteU thy unrighteoufnefs. Pojftbly

them may ft bring me to be of thy opinion, and th#i furely I. (hall jufti~

Artiticio r awfi et ^ eey An ^ relra ^ wcettfitre of thee. Rhetoricians call this an

bikiiieper con-.Artificiall prohibition, by a conceflionpr the admitting of another

<eJJionm. to doe that, which they know, he cannot doe when he hath done

Simile e/?iffud.his utmoft, or ( as we fay ) hath left no ftone unturn'd to doe it.

^Thaiilml-n-Buc l C€,ilceive > E ^ H f f* ke P lainl y t0 7«^nd did not lil£ a fub-t» pete reem 1 ^ Orator,,put him upon impomoles, but like a hncere friend, perundjs. foberly and ferioufly invited him to doe and 'fay as much as was Virgil'JEniad. pofllble in his owae defence. // thou haft any thing to fay; an-4**« fwerme.

Hence note. Wife men though they have more to fpeake, and purpefe to fpeake more, yet are willino that others fhould fpeake tod.

Though they can Ipeake ftiil, yet they are .ready to fie ft ill

and

Chap. 33. Ah Expfitlon kfon the Baol^of ]o n. Verf. 3 a. 4&J

and heare. 7 he moFt prudent fpeahers, are alfo patient hearers. Elihu when he began co fpeake {Chap.- 32. 18,19. ) compared himfelfe to afrit bsttle, he was even burdened with his owne conception". I am full of matter ( fayd he there ) thefpirit within me conflrai^eth me j Beholdjny belly u as wive which hath no ve*t> it is ready to burfl like new bottles. And though he hid not halfe emptied himfelfe, yet he could flop his vefiel and contains himfelfe. Anfrer me, I will heare. Though Elihu was warme in his worke, labouring tooth and nayle to convince and humble Job, and fliew him wherein he had exceeded and orfended, though he wis teaching him to give glory to God, and to ahhorre himfelfe (as at laft he did ) repenting in chift and allies, yet he was unwilling to determine till he had heard him fpeake, if he had any thing t« fpeake/fnd a minde to fpeake it.

Hence note.

'/ 'is but ecjuall to give him leave to fpeake for himfelfe., with whom vte are unfatufed.

Hovvelfe can we either get fatisfa&ion-, or give an account why we remaine unfatisfied ? We mull not condemns any man in haft, nor judge him till we have heard him. Neceffary flops are no delayes. They may procure not only a better but a fpee* dier iifue of our bufinefs, efpecially in matters of controvert Politicians have a rule, Take time and you may doe any thing. To make haft flowly is the fureft way of making haft. Many a •journeyingman had rid more miles in a day,if he had not rid too faft. They who will doe all at once, or in a breath, ofcen loofe their breath, but feldome doe any thing, that's worth the doing. Arid as haftinefs hinders us in doing, fo it altogether unfits us for cenfuring. Time brings forth truth; a fentehce deferred, may afterwards be given, but when it is once given, it cannot here-called; therefore it is good before we cenfure, to heare every man out; If this moderation and wel-tempered ingenuity were exercifed in all our controverfies with others, it would be a great helpe to the ending of controverfies. And we fhould either fee no reafon to condemne many, or condemne them with more rea-fon, had we patience to heare them. But when flrft, we will not heare an anfwer,or when fecondly,"we fupprefle our oppofircs With power and violence, whom we cannot anfwer 0: convince by

argument; or thirdly, when we interpret what they fay in anfwer to the worft fence ; or fourthly, when we are glad to finde any weaknefs or inefficiency in their anfwers, and arefo hafty to condemns , that we will not give them leave to recoiled their Thoughts, or thinke better onY to mend their anfwers, and ex-plaine their meaning, either by fpeech or writing; it isimpotfible. breaches fhould be healed,& ditferences reconciled,or that evet we fhculd come to a cleare & full underftanding of one another, This offer made by Elihu to job is a good pacterne , and foewes us how to deale with brethren in all fuch cafes: and that which foiloweth fheweth the beft and nobleft ground of fuch amicable condifcention", even a willingnefs not only to agree with but to embrace thole-from whom we differ. That's the generall fence of what Elihu afluteth job, and would have him confidant of,in the next words.

Ear I defire to inft-ifie thee.

As if he had fayd ; 1 have notfpeken aH or any of 'thefe things to.theej becaufe I would conquer thee, nor doe I now provoke or invite thee to fpeake, becaufe I have a mind to lye at catcher entangle thee w thy anfmrs, for I tell thee, my heart and my ayme in thu overture, is,I ( heartily ) defire to juftifie thee, S£n The word whereby. Elihu exprefleth this <k/r<f,fignin"eth more

then a bare deilre.

It notes, firft, an earneft defire, or ftrength of defire.

Secondly , A pleafing defire, or deli°htfull defire.

The higheft act of defire is delight ; delight is the intention

Hon mihi vo: and ftrength of affection, or defire at reft. As if Elihu had fayd,

lupi ej},ut!tiim J have not fpoken out of ill will to thee, or defire of victory over thee,

n a f in *y- mr W9H ^ * n \ thing be more -welcome newes to my foult, then to fee

enime^eniflam^fi caH f e °f ■1 H ft' l fy r/7 & l ^ ee 'f lt doth not pleafe me at all to prove that

nee ejfe in ts t ^ m art not J M ft-> n W0 ^d extreamly pleafe me, evenravifh my heart

quod vcprehen- with f : oy ifthoft cotildft prove thyfelfe or thy caufe fo jufl and fault—

di pqffii, j e ffe that nothing could be blamed or reproved in either. I defire

Merer JJ > <?> r J

p!¥ eft non to juftife thee.

tnodo pietatii

fed. et veritatb That is, not only to judge thee a godly man, or a man fearing louden tribue- God ( which I already doe ) but to judge that thou haft in all w *fis n ifi*tfe things both done and fpoken weMjWhich as yet I doe not,nor can,

unlefle .

Chap. 33. An Expofiticjt upon the Bed^ of Job.- Verf. 33. 485

unletfe thou ftieweft roe better reafon for it then hitherto thou nugk propen-halt done.7* luftifie another is foure wayes applyed in Scripture ; ^ 6re ai de f en ' as was (hewed more largely at the fecond veiie of the former rtdum f m Chapter. \t Coc:

Firft and chtefiy'tis applyed or attributed ro.God himfelfc ( Rom: 8. S3-) I* * s Go ^ thatjttftjfietb. God puts man into a itate of juftihcation, hejuftifieth his perfon fo iully_, that none can ( cf right) by any thing to his charge, much lend condemns him upon any charge layd againft him.

Secondly, Man juftifieth God (Lukj 7. 29, 50J And allthe ttotle that heard him, and the Publicans juftified <jod, being baptised with the baptifme of John. God hixnfelre who is the judge of all men, is condemned by many men; and when things are at wofft, he alwayes hath fome to juftifie him. Man juftirieth God when he honoureth God, taking his part, and owning both his power and his righteoufneffe in whatsoever he doth. It is impof-fible God ihould be unjuft, and God is pleafed to fay, we juftifie him, when we maintaine his wayes as juft and righteous.

Thirdly, Man juftifieth himfelfe, when he is either lifted up proudly in the thoughts of what he is or hath" done well ( Luk& 18.11J or when he upon good grounds can maintaine that to be-well done which he hath done.

Fourthly, Man juftiherh man, when he either contents to, or approves of what he hath done or fpoken, whether it be good or bad ; he that approves of a man juflifies him, though the man be unjuft. ( Trov. 17. 1 5. ) He that juftifieth the wckjd, and he that cendemneth the juft, even they both are an abomination unto the Lord. Letarmnbenever fo wicked, and doe never fo wickedly, fgrne through ignorance of his wickednefle, and others through love to and liking of his wickednefle, ( being fuch themfelves) will approve of him, and give him their good word. But (as v

Chrift fpeaks, Math. 11. 19.) Wifdomeis juftified of her children-^ thatis, the true lovers and followers of wifdome, having a right knowledge and eftimation of her worth, will ftand by her, and fpeake fo: her, when flighted by the blind and unknowing world. And as this is true of declarative wifdome,fo efpecially of Chrift, who is ejfentiall tvifdome. His children highly prize and juftifie ' him,while the world condemns and contemns him. In this fourth • fence Elihu is to be underftood here, / defire to juftifie thee ; that -

• is-; .

is, to q,ive teflimony unto thee, or fubfcribe thy certificate, thai thou art worthyof commendation. Though Elihu was a man of a very warme and keeite fpirit,furl oi rire, and met:le,yet he dhco-vsred a very honed bent, and a well governed intention towards Job, in faying, Idefrctojufiifiethee ; for 'tis as-if he had faid ; It would not pleafe me at all to fee catije oj further cenfure, but ft •would pleafe me fully to fee caufe of approving and, acquitting thee. Therefore doe but ftate thy cafe and make out the merits or' it, and I fhall yield fofoon as I feecaufe. So then, Elihu did not carry himfelf in this buunefs, ririt, as a party, or as one that had taken a fide, and was refolved to hold it ( as fome doe ) right or wrong, became he had appeared in it. Nor Secondly, was he hurryed by parTion., or intemperance of fpirit. Nor Thirdly, was he hood-wink by prejudice, or fore r ftalled by his opinion againft the perfon. Nor Fourthly, was he engaged by love to contention or hopes of victory. Nor Fifthly, was he purpofed to fupprelfe •{mother or keepe downe the truth. Nor Sixthly, had he any de-fire to afperfe Job, and make him appear black. Nor Seventhly, had be a mind to grieve the man,ot burthen him with accufations; but declared a cleare candor and much melting companion towards his afflicted Antagonift, hungring and thirfting, yea even longing for ajuft occafion to julUfie him. f w?fl£iur~ Some, l S rant ' expound this word juftifie, as ufed here by £//'-proSitidrn < kti in a very bare and barren fence, as if it implyed only thus 9$ierc&e> juft? much, / mil doe thee right, or I 'have no mind to doe thee wrong • but so telle prcce- furely the word is much more fruitful!, and beares the (ignifica-iere. q.d. fta- t j on o£agreat wiilingnefsirt Elihu to render Job as faire as pofli-

'uxTjquitatis h] y. he coUld > 0r as {lis Caufe WOuld beare t0 . a11 the Wor,d ? he leges teem a- waited to underftand fo much of him and by him,as might enable

get* Bold: him to fay, he had neither Ipoken nor done any thing amilTe,

Hence note, Firft. A good man is glad to fee any mans caufe or cafe prove good, or better then he thought it.

The Apollle giving feverall Characters of Gofpell love or chanty, faith ( 1 Cor. 1 3. 6. ) It rejeyceth not m iniquity*, but rejoyceth in the truth. As charity rejoyceth Hot in the doing ©f iniquity ,fo neither doth it,when others are found to have done iniquity. But. it rejoyceth much, when any who are either fuipg&ed or

charged

Cfeap. 33. An expojitiox ttfffH the Booh^ of j 0 1. Verf. 32. 487

charged with iniquity, are upon due tryall found cieare and acquitted. Paul wifhed that all who heard him had been not only almoft but altogether fuch as he, except his bonds, (Alls 16.29!) It is a great argument that a man is good and jufr, when he hear-nly whheth that he who hath given occafion to others to think ill of him, may at laft appeare better.then they thought him.

Secondly note. A good man feekjs net vitlory bat truth y and the good of thofe he deals with.

When he contends earnefily with others, he defires as earneft-\-j that truth may gaine by that contention. Where a fpirit ot ftrife & uncharitablenefs pcnTeffeth the minds of many men, they love to be vexing & trampling upon thole they deale with, rather then helping and enforming them. This evill fpirit is the familiar 'of th'ts age ; That which the Apoftle fpake- ( Phil, t . 15. ) of/not a few who had the name* of Gofpel Minifters ( fome prsath Chrifi evert of envy andftrifc, and fome alfo of good will; the one preadi • Chrift of contention, not fmcdrely ) the fame may be faid of many difputersand polemica.ll writers; they doeitenvioufly,they doe it out of love to ftrife and contention, not out of love either to truth or to thofe with whom they contend and ftrive ; this is a bad fpirit, a fpirit far unlike that which ruled in Elihu, who wifhed that the fharpeft reprehenhons he gavgjf^, might end in his juftification. There mould be fuch a ^pwk in man copending with man,as there is inGod contendingTOnrmn ; who doth not thunder againrt finners,becaufe he would have them pe.rim,or de-li°hteth in their definition; but doth it,.firh\ to'awaken them- • fecondly, to humble tfeem ; thirdly, to convert them ; fourthly, to juftifie them ; and laftly, to fave them for ever. I write not thefe things ( faith the Apoftle, 1 Cor. 4. 14;) to fkame you, but at my beloved fons Iwarne joh. As if he had faid, I intend not to afperfe you* or throw dirt upon-you, but only advife you to wipe or? the dirt that is caft upon you, or to keep your felves out of the dirt. I would either be a means to cleanfe you, or provoke you to preferve your felves deane.

Note Thirdly. It is our duty to jttftifie thofe whm we apppfe^wben they can clear

themfehes.. '

As -

488 "Chap. 33. An Ex potion upn the Sso^of J ob. Verf. 33.

As Elihtt fpake very ingenioufly, fo not at all beyond his duty ;

■ we fhould be glad when they whom we have fuipected or charged appearc faire, or better then we fufpecled ;he that doth fo mia* be juftified : as we muft not hold the truth of God, fo we muft

'■ not hold the credit of our neighbour in unrighteoufnefs. We ihould have three £nds in dealing and debating with others, Firft, to convince them of their errours and fins. Secondly, io recover them out of hn and errour. Thirdly, to acquit them in what they appeare and can approve themfelves not to have finned or erred. Elihtt aimed at and attained the firft and'fecond in his debate with Job ; and it would have been a greater contentment to him, if (there being no need ofthofe tWo) hehadfeene caufe only to have done the third. Speaks ( faid he) for I dejire tojnjf'fie thee.

Verf. 33. Ifnot^ hearken unto mc> hold thy peace, and I frail teach thee wifdome.

Elihtt having defiredj^ to fpeake, and he either refilling or having nothing to fay, he re-alfumed arid re-inforced his former counfell.

Hearken wtto me> hold, thy peace.

Thefe words were^pened, ( v. 31.) therefore I need not ftay upon them h^^Hf net,hearken crc. and indeed what fhould they doe but hear and fubmit, who have nothing toanlwer or reply ? efpecially when fo gainfull an overture is made them for their encouragement to hear, as Elihtt made Job in the next words, which are alfo the laft of this difcourfe.

And 1 jhall teach thee wifdome 1 .

Elihtt may feeme to take much upon him, and fhew himfelf very confident, when he thus undertook and premifed to teach Job Wifdome; yet doubtlefs the ground of his confidence was not is himfelfe, but in Gods afliftance; and in Jobs humble filence. As if he had faid, I fee thou wilt not fpeake, bttt heare, hear theft, and I frail teach thee wifdome ; for God (I hope) wiH be with tts in this matter, and both open my month to fpeal^, and thine eares to hear that which is wifdome indeed ; having given tine a heart to receive

irtfiruUidn >

Chap. 33. An ExfSfitkn 'upon the Book^of Job. Verf. 33. 489

inftruBion, he will inftrutt thee to profit, and make thee w'fe to know thy duty and doe it) by my mini firy, though a weakj and unworthy infirument in his hand.

I frail teach thee wifdome.. The Word which we render to teach tj^ In Ka j in another conjugation fignifieth to learne; and the Nowne figni- Hfeere in Piel fieth a leader, or govemour. As that firft letter Aleph in the He- docere hinc A-brew Alphabet is the leading letter to all that follow,loa Teacher le pkP*dage-fhould be a leader, he friould goe before chafe that heare him, by i^ZfZi good example as well as by vvholfome doctrine. Be thou an exam- alas filet \vs-pieof the Beleevers, faich the Apoftle Timothy( 1 Epift.4. 12) who ireficut Aleph was fee up in the Church of Ephefm a Teacher and an Inftru£ter. P Yima liter***-

Further, when Elihu faith, / will teach thee wifdome ; his l $ ms antece ~ meaning is, Ifhall acquaint thee with that which may make thee wife, or I (hall fhew thee wherein true wifdome doth confifr. And that conhfts chiefly in thefe two things. Firft, in the knowledge of our felves; Secondly, in the knowledge of God ; As if Elihu had faid , / doubt not but I frail make thee know more fully what thou art, a& alfowho God is. And it plainly appeares in the clofe, that 'job got a fuller light in both by what Elihu faid to him. He got a fuller foul-fight of the foveraign- • ty and highnefle of God, and a deeper humiliation in the fight of his own finfullnefs and vileneffe. He that hath learned and is in the power of thefe two leflons, is queftionlefs a wife man; and .he that faithfully teacheth thefe cwo leflons doth not at all overrate his doctrine if he call it wifdome, nor doth he put too high a title upon his paines and endeavours, if he faith to his Auditors or Schollars, I will teach or have taught you wifdome.

Laftly, When EUlm faid, / will teach thee wifdome ; we muft not concave that he looked upon Job as unwife or ignorant ; Elihu knew well enough he had not to doe with a child or an ide-ot, but with a man of knowledge, with a man who was skilfullin the word of right eoufreffe; whofe fenfes ( as the ApofUe expreifeth it, Heb. 5. j a. ) were exercifed to difcern both good and evill. His meaning then, when he faid / will teach thee wifdome, was only this, I will teach thee to be wifer and more knowing in fome ne-ceflary truths, then as yet thou art, or at leaft, haft appeared to be.. Or we may give his fence in the language of he Apoftle, ( 2 fa* 1. 24.) I will teach thee wifdome, not as having domi~ men over thy faith, but as a helper of thy joy.

Rrr Hence

49^ Chap. 33. An Exfofit'ion upon the Book, of ]'0 B. Verf.3^'

Hence note, Firft. There are none [0 wife, none [0 holy, but they may learne more wifdome, to be yet more holj, .

'Tis out of quettion, he was never good, who thinks he can be no better; no: doth be yet know any thing aright, who.faith he needs know no more. It is very lad ( which is the cafe of many, 2 Tim. 3.7.) to be ever learning, and never able to come to the knowledge of the truth :_ Yet they who (through grace) have been enabled to come to the knowledge of the truth muft be ever learning ; and the more any man doth know, the more hefeeth his need, and the more •;■ tiling he is,to be taught and know more. 7 he fearcofGod that is wifdome, faith Job, ( Chap. 28. 28. ) and to depart from ci-ii. is -jnderflanding ; and God teftified of Jeb that/ c.ihim, and efcheiredevill, in the firft verfe of this Booke ; -low if fo wife,* To good a man as Job might learne wif-dome, \zt none think themfelves too wile or too good to learne..

» Secondly, Note.

True wifdome conjifrs in the true knowledge of our felves, and of God.

This was the theame or fubjecl upon which Elihu infifted, he was not teaching Job humane, philofophicall, or naturall wifdome,. but heavenly and divine wifdome * the greateft meere naturall' Philofophers in the world ( which title founds them, lovers of wifdom/)Nziz meere ftrangers to that, which we call true wifdom; and (asthe Apoftle chargeth them, Rom. 1.21,22. ) became vain in their imaginations, and their foolifh heart was darkened, pro~ feffing themfelves to be wife, they became fools.

Thirdly, Note. There is nothing worth the learning or knowing, hut that which makes us truly wife.

For that only fhewethusthe way to be truly happy. 'Tis our wifdome to work fo. a right end, and that work can never attaine its end but by the choyce of right means. Through defre (faith Solomon, Prov. 18. 1. ) a man having fefarated himfelf, jecketh mdintermcdleth with all wifdome. The defire of all things flay

Naturallfts)

Chap. 33. An Exfajitltm upon the Book^of Job. Verf. 33. 491

Naturalifts) efpecially of allmenrunsout to go:>d. AnJ the better any man is, the better is that good which he defreth, yea ifa'-ny man be truly good he defireth that which is beft ;for the enjoyment cf God wherein alone happinelle doth confift,is his ultimate and higheft end. But what doth he to reach this end ? Solomon poynts us to two things: Firft, he feparateth himfelfe from all thoie lets and impediments which fcop up the way, or lye crofle to his defire. Secondly, Hefeeketh and intermedletb with all wifdome, with all reall and fubftantiall wifdome, ( as the word there ufed fignifieth ) for he knoweth that nothing but fuch wifdome, aded in wife wayes, is proper and fucceilefull for the promoting of that noble end. Now if nothing but wifdome can lead us to that end, what is there worth the learning or knowing except that which makes us wife ?

Fourthly, From that frame of fpirit which Elihu obferved in Job,

Note. 7 bey that are bumble and meek are fitteft to learKe wifdome.

God refifleth the proud, but gizeth grace to the humble. (Jam. 4.6.) The humble foule hath received grace already, and that grace received is the way to all grace. ( Pfal. 2^.9.) The meek •wiR he guide in judgment , the meek will he teach his way. The way of God is wifdome, and they whom God teacheth fhall undoubtedly learne it.

Laftly. _ Jo teach fpiritMali wifdome, or to teach man how to be fpirit ;*-'ally wife, is the best leffon that can be taught.

They are bleffed Matters who make fuch Schollars. The whole difcourfe ofElihuis about fpirituall wifdome, not about the wifdome of the world which God will deftroy ; not how to climbe the pinnacles of honour,and get high in the world, not how to gather riches, and toladeour felves with thick clay ; it was not how to be great or rich, but it was how to be holy and humble, how to give glory to God, and be fitted for glory with God •> thefe were the leflons of wifdome which Elihu taught Job, and

. R r r 2 thefe

492 Chap. 35. An Exyeftlon ufm the Book^of Job. Verf.33.

thefe are leflons chiefly to be taught and learnec by every man, who undertakes to be a teacher, or defires to be a learner. Thus El'ihti hath concluded his firft difcourfe with a promife to teach Job wifdome, and how well he performed and made good his promife, will appeare, to his praife, in opening the following

Chapters,

JOB,

Chap. 34.

Verf. 1.

493

mmmmmmmtmm

J o b, Chap. 34. Ver£ i 0 2, 3,4*

Furthermore 3 Elihu anfwered and faid.

Heare my x»ords^ 0 ye wife men, and give ear to me>

ye that have knowledge. For the ear tryeth Words , as the mouth tafteth

meat.

Let us chufe to us judgement : let us know among our felves what is good.

He former Chapter concluded Elihu s firft diC-courfe with job: and we may well fuppofe that he had made fome paufe ; to try whether Job would give him an anfwer, as he had Invited him to doe. But perceiving him filent, and forbearing to fpeak; he himfelfe proceeds to this fecond fpeech. In which we may^onfider: Firft , His Preface, in the foure firft verfes. Secondly, His charge or accufation brought againft Job, from the 5th verie Inclufively to the ioth Exclusively.

Thirdly, We have the refutation of what Job laid of himfelfe, and feem'd to charge upon God ; this is profecuted with much variety from the* i©& to the 30th verfe of this Chapter.

In the foure laft verfes, Elihu gathers up the ftrength of all he had fayd, and makes his Conclufion.

The foure verfes now under hand, are a Preface to this fecond undertaking of Elihu with Je-b: In which we have

Firft, His tranfuion from what he had faid, to what he was about to fay, in rhe firft verfe; Furthermore.

Secondly , We have his addreft or application to thofe about him for audience and diligent attention to what he had to fay,

in

4<P4 Chap- 34» ^* Expofition upon the Bo»J^ of J o b. Verf.i,

in the 2 J and 3d verfes; HeareOye wife men; &c.

Thirdly, We have his motion ; and the motion which he makes, is, that the whole proceedure of the bufinefle might be both faire and friendly, as alio judicious and jlift ; or that they might to the utmoll endeavour after a right undemanding and decerning of the matter before them: v. 4. Let us chufe to our felves judgement, &c.

'Verf. 1. Furthermore, E/ihu anfwered and faid , or, and Ehhx anfwered and faid.

It may here be queftioned, by what propriety of fpeech it can be faid that El ha anfwered, feeing fob made no reply to what he had fayd before.

To this query, I fay, Firft, that in Scripture both the beginning ofafpeech, and the continuance of it, where nothing hath been interpofed, is called an anfwer; we find it fo frequently in the Gofpel ( Math: 11. 25. *) Then Jefus anfwered and /aid .- there was no qtieftion, no difcourfe antecedent, yet it is called an anfwer. The like is obfervable in the 17th oiMathew, v. 4. and John 1. 18.

Secondly , We may refolve the doubt thus; though fob faid nothing now to which Elihtt made anfwer; yet he had faid much which was yet unanfwered, altogether unanfwered by Elihtt ; therefore Elihtt might fay, that he proceeded to anfwer the many matters of jobs former fpeech, towhi^h as yet he had given no anfwer. This mayfuffice to fhew how or why that which be fayd further, was an anfwer, let us now confider what Elihtt anfwered and fad.

Verf. 2. EJeare my words, 0 ye wife men, and give eare t& me ye that have knowledge.

As if he had faid,I will not be my owne Judge in this matter, I referre it to the judgement of wife and knowing men, let them determine it.

We may here take notice ; Firft, of the character given the perfons to whom Elihtt fpake,or did addrefs his fpeech,they were wife men, men that had knowledge.

Secondly , We may take notice of the earneftnefs of his exhortation or admonition, to mind what he had to fay, Give ear,

Chap. 34. An Exposition upon the Book^of Job. Verf. 2. 495

0 ye wife men , 0 je men that have knowledge.

For the clearing of thefe words, we muft enquire, firft, who is a wife nun ? who, a man that hath knowledge ? a wife man in di-liincUon to a man that bach knowledge, is a man of mature judgement, cf cleare undemanding, and iolid prudence, in the managing cLher of difcourfes or action?. A man of knowledge is one that 'hath improved his undemanding by ftudy, reading, or long experience. Some men are wile, who yet have not much knowledge ; and feme have a great deale of knowledge, who have very little wifdome. Now Elihft fpeaks to his auditory, as confuting, or made upborn of wife and knowing men ; O ye wife men, that have great underloading and judgement; and, O ye men of knowledge , that have attained to learning and skill" in all things knowable, heare my words and give eare. Here was a choice and fele6\ audicory, wife men, and men of knowledge.

Secondly, It may be queried, whom Elihu intends by thefe wife men, and men that had knowledge ?

Some conceive, he takes in all that were prefent at that long and folemn conference between Job and his friends j and that he-deciphers the whole Company under thefe titles of wife and knowing men, inviting them all to attend what he had to fay,they > being fo well fitted to judge what he had to fay ; It is not good to give flattering titles to men, but it is good to give them winning titles,fnch as may game upon them for their good.

Yet I rather conceive, that Eiihtt fpeakes more fpecially to fome that were there prefent; namely, to Jobs three friends', who had bad the matter in hand before , and now flood out : to thefe men he now turnes himfelfe, and bends his difcourfe, faying , Heare O ye -wife-men .-. hearken ye that haw know/edge ; th.vt is, ye Eliphaz,, Z^phar, and Bi/dad r \vho have all this while engaged with Job, give me leave to fpeake a few words in your eares,and I pray attend unto me.

Thirdly , Suppofing that they, fpecially, were, the wife and knowing men to whom he fpake. It may bequefilcn'd againe, under what notion he called them wife and knowing men.

Some fay, he called them fo Ironically, putting a clofe or fe-crec fcorn upon chem ; As if he had fayd, Heare me, Oye wife men, and hearken, O ye know ng men, ye that for years and <?.gs fhonldbe indeed knowing and wife men ; and are fo in the reputation

of others, as well as by your owns profejjion and pretention • Te who came fromfarre to undertake this weighty worke, the comforting and comifeiling ofthis your affiled friend, .fee now how well you have acquitted your f elves, and anfwered the exfoliation raifed both of you and by you. Have ye not comforted him fairely, and camfelled him wifely ? Doe ye not fee how fhort you are of jour owne fropofalls f and how ill you have handled the matter,he remaining as farre from conviction, fat iifaUion, or consolation , as when youfirft began with him ? Thus fome carry the fence, but I fhall not ftay upon ic, nor doe I conceive thac Elihu fpake Ironically, but plainly, and in good earneft, not: only calling them wife and knowing men, but judging and believing they were fo. Of tbefe he beggs audience.

Hears and give ears.

To heare is a naturall a& ; a man that hath ears cannot: chufe but heare ( unlefle he flop them ) when any thing is fpoken: but to give ear, is, as I may fey, an artificial! a£t, a ftudyed aft, yea a y\# eft auri- jTpirituall a6t, when the matter fpoken of is fpirituall. Elihu doth bm percipere not call for a bare hearing of words, but for a tiudious hearing five awijare, G f the matter which fhould be prefented to them 5 heare and give l ^ nhlta care > or as ^ E^g a ncy of the Hebrew may be rendred, ear my itfol'd-S ' words: for the word which we render to give eare , figniries alio Et quia awibuf the ear, ear my words. We fay of a thing that we defire another vilut brachijs would reach to us,fray hand it hither,puttmg the denomination of ftater* ponds- trie Q r gan or Inftrumerit upon the aft; foby a like Elegancy 9 it is ramur qua au- ^ ere { j Ear wor ^ s t ^ c ■ jjeare ftudioufly and diligently, Manceseo&em wth an holy art and skill. As there is an art in fpeaking, fo there quo a U Yes no- is a great, if not a-greater art in hearing ; ear my words , or, give mine RHH ap- eare to me ye men that have knowledge, pellmur. &t p rom t £ e Confideration of the parties here fpoken to, wife and

iwbum audi- . • _ „ r r

mdiponfaare >0WUigme!3.

§o n i£ cat ' Nore -

The wife, and knowing, are to heare as wtll as Jf>eak<e.

They that are wife, need more wifdome, and they that are knowing, may improve their knowledge by hearing ; They who know many, yea moft truths, may yet know more truths; and it any know all truth?, they may yet kcow every truth more. This

caufed

caufed the Apoftle to profelfe ( 2 Vet: 1.12. ) I will t^t be negligent to p#t jm alwayes in remembrance of theft things, though ye know them, and be efl&blifksdin the prefect truth. As the ignorant ought to heare that they may know,fo th'ey who have knowledge, ought to heare,that they may be more knowing; as they that are fooles, ought to heare that they maybe wife'; To they that are wife ought to heare that they may be*yet wifer.(Pr*>: \.%.)A wife man will heare, and mil encreafe learning. Solomon, having fayd in •the former verfe, that he fpake thefe Proverbs, T$ give fubtlety tothtjimple, t» the jour.g men knowledge ar.ddlfcreticn ; left any fhouldfay, if your Proverbs or wife fentences are fo plaine and eafie, that the fimple may found them, and young men comprehend them, then what profit fhall wife and learn'e^men get by reading or hearing them ? fhall not they loofe their labour and mif-pend their time in the ftudy of them ? No, faith he, the greateft Clerkes and ripeft wits may gather inftruSian from them, as well as the fimple vulgar, and greener heads. Their depth will not drowne a lambe, and they are deep enough to fvvim a Leviathan. And therefore as a wile man will heare, that is, is willing to heare, that he may encreafe learning; fo let not the wifeft thinke themfelves too wife to heare, for they may en- . creafe their learning, how learned foever they are. And as the wifeft may learne everyday, fothey that are truely wife, doe learne every hearing day, as the lame Solomon tells us ( Prev: g. 8. ) CiveinfiruUion to a wife man, and-he will be yet wife?. They <-, . «

are the moft foolifh of all men, who thinke themfelves fo wife v ^ i&wh that they need no more inftruclion , and fo knowing that they need learn no more knowledge. The word of God it is fitted for all forts and hzes of men, it is for the ignorant, and for the knowing ; it is for the foolifh, and for the wife ; it is milke for babes, and ftrong meate for men ; it is for them that are out of the Church to bring them in;and for thofe that are within the Church to build them up ( Epb: 4. 1 3. ) Till we all come unto a perfett man, unto the rnca\ure oftheftature of the fulnefs ofChrlfi ; till we are wife and knowing to perfection, and fullnefs of ftature (which will not be on this fide glory ) we have need to give eare, and heare, for the perfecting of our knowledge, and the highming of our ftature. Againe, Thefe wife men were called to heare and give eare,

S f f noc

not only that they might learn aud encreafe knowledge by what was fpoken, but to judge aright of what was fpoken y for this wis-not fo much the hearing of a Sermon ( as I may fay ) as of a difpute,or the debate of a Controverfie ; and therefore wife men were defired to heare it, that they might he able to judge, and give their opinion, ( as 'tis fayd in the 4th verfe ) Let w chnfe ut our (elves^ndgemcnt^ and.know among our [elves what it good.

Hence note, Secondly. lie had need ts heare and give edre , or to heare dihaently be-fore we judge either of things orfcrfons.

Though we may judgz rightly of that we have not heard, or of that whkh vv% have heard (lightly, yet we are not right Judges of any matter till we have heard it. "tis poflible to hit upon a right judgement blind-fold ; but Judges muft not be blind, nor jjtwfge blind-fold. To judge right,not knowing it to be fo,fhall have no better reward then a wrong judgement. Yea they that are called to ;udge , muft both heare and give eare ? .eiie they may quickly give wrong judgement.

Agiine , Elihu is fpeaking here to wife and good, men , yet how ftridUy doth he exhort them ? Heare and give eare.

Hence note.

Good men are often- dull of hearings tixdhad need to be tut forward.

Chrift tells his Difciples that many are judicially fo, and we know that all are naturally fo ( Math: 13. 15. J and the Apoftle tells rhe Hebrews they were fo(Chap: 5. 1 1.) where treating of Chrift called of God, 'an fiigh Prieft after the order of Melchilc-deck-,he concludeth, of whom we have many things to fay> and hard to be uttered, feeing ye are dull of hearing. But how did their dull-nefs of hearing make thofe things hard to be fpoken or uttered ? may it not be ealie enough for a man to utter that which others are dull to heare ? I anfwer, the Apoftles meaning feemes to be this ? It was hard for him to utter or expound them fo , as they might perceive the cleare truth of thofe great myfteries, beeawfe their internal eare, or apprehending faculty was weake and dull. There is a ftople in the eare of man, and 'tis hard to pull it out. When any one fseakes co purpofe, 'cis the duty of thofe that are

prefent

Chap. 34. -An Expojitim upon the Etok^ef Job. Verf. 3. 499

prefent to heare: and yen he that fpeakes had need to invite and prefie all to heare, yea to heare and give eare. The words of the wife are goads to provoke and pricke us on to heare the truth, as well as nayles to fatten it ( £ccl: 12. 11. ) Elihtt having called wile men to heare or eare his words, fhevveth the ufe or force of the eare in the next verfe.

Verf. 3. For the ear tryetb words, as the month tajfeth meat.

In this verfe Elihtt gives the reafon why he fo earneftly exhorted them to heare and give ear ; The ear tr.jeth words, that is, by the hearing of the ear, words are tryed. It is the office of the care to conveigh words to the undemanding, that fo a judgement may be made of them, before they are either received or rejected.

The word which we tranflate to try, fignifies to try as gold is TO pericutA rryed in the fire: the eare is, as it were, a furnace wherein words fetiuprobd-viu are tryed, the ear will difcover whether what is fayd be drofs or pure mettal. The Prophet ( Zach: 13. 9. ) fpeaketh of a third part of men that fhould be brought thorovv the fire and tryed ; as the fire of affliction and perfection tryeth perfons, fo man hath a fire and a touchftone in his eare which tryeth words. The ear is given not only to heare a found of words, not only to underftand the general meaning of words what they fignifie in any language, but the eare is given to try the fenfe and foundnefs ©f words. And when Elihtt faith words, (peaking indefinitely, he inctedeth all words of one fort or other; it tryeth good words, and it tryeth bad words; it tryeth heavenly words, and it tryeth earthly words; it tryeth naturall words, and it tryeth fpirituall words, the truth or falfhood of words are brought to tryal], at the b.trre -and tribunall of the eare. But in what manner or after what fimi-litude doth the eare try words ? The anfwer followeth.

as the mouth tafteth meat.

In the 12th Chapter we had the fame expression, and therefore I fiiall not ftay upon it here. Only there the fentence is made up by a particle Copulative ; The ear tryeth words, and the mmth tafteth meat, i lere by a particle of likenefs; The eare tryeth words, as the month tafteth meat. There is a faire analogy 0:

S f f 2 pro-

5CO Chap. 35. Jlf* Exfejitien tifon the Book^of Job. Verf.3,

proportion, between the eare and the mouth, in diicrimin.iting rheir proper obiects. Hearing and rafting, are two at rhofe five excellent ufefuli fenfes which God hath planted in the nature ot' man, the othti three are ieeing, fmelling, feeling. Here we have a companion between two of the rive fenfea; look whac the mouth is foitekt , the fame is the ear to words. In the mouth the fenfe of tailing is placed as a judge to difcerne between good and bad,favory and tinfavory meates;and the eare of a man which receiveth words,is accompanied with an understanding, whereby v.e ay-prebend what is true, what is falfe, what is to be approved, and what refufed. And the companion runs yet more dearely, r while we conhder, that as the food which the mouth receiveth is

prepared for the helpe of our natural or bodily life, fo the words ot inftmcYion which the eare receiveth are prepared for the food of our foules, and the maintaining of our fpirituall life.

Some conceive the companion is nor here made between the two fenfes of tailing and hearing, but that both are compared v co thole wife and knowing menfpoken of,and t® whom appeale is made in the former verfe. For as all the fenfes are not fitted to judge of words and meates, but only the eare and palate; fo all men are not fit nor capable ro judge of weighty matters and profound quefiions, but only wife and knowing men. And fo according to this interpretation, both or either of thefe fenhtive faculties, and bo:h or either of their properties, are alike compared to wife and learned men, who are able not only to understand the found of words, but alio exercife a judgement upon thgm, both to difeerne and determine what there is of truth and right in Sjpkntia eft them. Hence that faying of the Ancient, Wifdome is a[avory fapidafcientia. knowledge. Wife men tait and favour the things which they know. He furely was a wife man who fayd of the wo-d of God (jer: 15. 1 6.) Thy words werefouxd, and I did eate them^and thy word was to me the joy and rejoycing efmy heart. Hcare, O ye wife men, and give car to me ye that have knowledge j the ear tryeth words^as the mouth tafteth meat ; that is, as the ear of a man tryeth words, and as the mouth of a man doth taft meat; fo wife and knowing men try and taft that which is fpoken and heard. Thus both thefe fen-fitive faculties, their properties and powers are compared to wife men, who doe not only heare the'voyce of him that fpeaketh,but fit dcwneto coniider ir, The mouth having taken meat and

chawed

chawed ir, tafts it, and makes a judgement of it; Thus wife men deal wi:h all they hear;fo that,look what thefe two natural faculties doe withnauirall things; with words naturally fpoken, vyith meat naturally eacenjthe fame,they who are wile and knowing do to what is fpoken fpirituaily and rationally, they try and judge ic.

But 1 conceive, we need noc infill tfrictly upon this; For whether we compare thefe two fenfes in their feverall operations to wife men, or whether we compare them in their operations one with another, yet ( according to the fenfe of our tranflation ) the meaning oiElihti is the fame, namely, that thofe wife men to whom he fpake/i ould not only hear but try what they heard, became they had received a power fo to dojfw the ear tryeth words y even at the mouth tafieth. meat.

There is a twofold eare, there is an outward eare, and an in- Aqts interna wardeare: And fo a twofold tryall: The outward care tryeth 'p^itar-nufjlue words of what iignihcation they are, whether they are as we fay xoxa } lbi le S l -good Engliih, or L Lan*ne,8cc. It tryeth them alfo as to their gram- %! 0 " ie ?™£ maticall fenfe, or the cenftrucUon of what is fpoken in the letter : cum Jit ipfi ' The inward eare or undemanding tryeth them as to their lo«icali wcns,fu*-ver-fenfe, fcopc and tendency, as to their ufe, and force in the matter * 7 et M */"" they are fpoken to. Both wayes the eare tryeth words,a> the month dicat ' Dru£ tafieth meate ; only with this difference, that the tryall which the mouchmakes is meerly fenficiye, and both begun and perfected in the mouth ; but the tryall which the ear makes is chiefly inrel-lec"luall,it is begun at the ear, but perfected by the underfhndin--*. It is the mind which judgeth, the eare only brings in the report -of things to the mind.

Hence Nore. Fir ft, The fenfe of hearing is a great m:rCj, and of great ufe to mankind.

The eare is the chiefe Gate or inlet to the foul • nor were our te audiem eares given only for an Ornament to the head, but for the enrich- temdicH audi-I»g and bettering of the heart. Tbem:i;raiiy rational I eare given torem xerbi °" to heare and try words is a mercy ; but when a fpirituaily ratio- ^^ tem% n.>ll ear is given with ic to heare and try words, that's a mercy indeed. Solomon faith (Prov. 20. 12. ) The hearing eare, and the feeing eye, the Lord hath made even koth •fthfm. Thefe rtanfrall fenfes are of Gods own creation.and the ufe of them his biefiirg,.

roa Chap. ^4. <A* Expofmon-upon the BooJ^of J o 1. Verf. 9,

yet common to all mankind good and bad ; but the fpirituall faults of feeing and hearing,are a fpcciall priviledge promifed to the elect, and acruic of Golpel grace. (Ifa. 35. 5.) Then the eyes of the blind jkall be opened, and the eares of the deafe (ball be unfitip-ped. He meaneth it not either only or chiefly of the bodily eyes and eares (chough Chrift wrought miracles upon them,and healed both the blind and de.ife in the dayes of his Belli ) but of the eyes and eares of the foul, which are often darke and ftopt while the other are free enough in the exercife of their feverall faculties. The feeing eye,whtch both Solomon and Ifaiah intend,is the eye which fo feeth as that it folioweth the good which it feeth; and that's their hearing eare which beleeveth and obeyeth what it heareth. A fuperficiall feeing eye is a blind eye, and a formall hearing eare is a deafe eare in the tight and account of God. We fay it is the fymptome of fome dittemper or growing difeafe upon the body, when the pallate doth not rellith meate ; Surely it ar-gucth a difeafed and fick foul, when we have no mind to heare nor find rellifh in the word of God.

Secondly, Note. Words are net to be received kw fttbmhted to, nor heleeved as true, till they are tryed.

Itching eares are bad, ( 2 Tim. 4. 3. ) Trying eares are gosd. You will not fwallow your meat till you have chewed and tafled it; nor fhould you fwallow words, till you have tryed them; why elfe have we eares to heare ? why are we trutted with reafon to judge things with ? or with rules to judge them by ? There is no greater Tyranny in the World, then to command a man to be-leeve ( by an implicit faith ) as others beleeve ; or to impofe our opinions and aflertions upon thofe that hear them, and not to give them liberty to try them. This is to be at once ( as the A-poftle Jantes exprefleth it, (Chtp. 3. 1.) many Mafiers, or many Matters where we fhould not be one.

But fome will fay, when the Word of God is preached, is that robe tryed by men ? have we a liberty to take that into confederation or to take and refufe it as we are perfwaded in our own judgments ?

I answer, The word of God is not to be brought to the barre aor to be tryed by man. The word of God is our Judge, therefore

fore ought not to be judged by us;the word of God is peifectjan-i ho'.v can we that are imperfect judge that which is perfect. The word of God is truth,and all men are Iyars ; we are not therefore to judge the word of God,nor try that: Yet when any rmn fpeaks of o; from the word of God, we are to try what he fpeakesj that iii whether what he fpeaks be according 10 the word of God, and his doctrine 0: interpretation grounded on the Text. Every one that Ipeakes about fpickuall things profefleth he brings the word of God, and it muft be tryed whether he doth fo or no. It is a truth to which all are to fubmit ( without difpate ) by beleeving that Jefits CM l ft came mt0 f b e world tofavefmners^ to wafh away their fins with his bUod. This is the word of God s yet when thiS trut-h is Preached, we may conlider whether it be mannaged ac-\ cording to the word of God or no. This great doctrine, which containesthe fumme of theGofpel,may have fuch things mingled withir, as are not to be received for the word of God. Some in the primitive time thought and taught that there was no falvation byChrift unieffe they lull kept the ceremoniall Law and were circumcifed ; though they held that fundamentall truth, that Cbrift dyed to fave linners; yet when they came to the explication of it, they deftroyed it by urging a necefTity of continuing the ceremoniall Law: whereas others judged rightly that faith only-, without the ufeofany Jewifh ceremony, purifieth the heart. Therefore a counfell of fpirituall and godly wife men was called to consider of this matter. ( Ails 15. 6. ) What to doe ? not to try the Word of God,but to try which of thofe two different opinions was according to the Word of God. Thus when we hear a Sermon, though tfre Word of God and Chriit crucified be the generall fubject of it, and that is not to be tryed, but received by faith and obeyed ; yet what is fpoken upon it and delivered 2-bout it as the mind of God in the Scripture, that is to be tryed. ( 1 Cor. 2. 1 5. ) He that isfpintuall^ tryeth,or judgeth all things. And againe (1 Cor. 14. 29. ) the Apoftle gives this counfell about prophefying, Let one or two fpeaks and let the ethers judge ; what? the Word of God, no ! but whether they iptake according to the word of God,or no;In this fenfe every one mui 1 . judg for himfclfe, we muft not take all for granted, but try what we heare by the.eare, as we doe wlnt we eat by the mouth. •

Thirdly,

504 Chap. 34. A* Expfition ufsn the Beck^of J o b. Verf. j,

Thirdly, Note. _ A [fir 1 wallj judicious and conjiderate man will take time to • 7^ f of things that arefckjn, as theja/tate doth of meat es

that are eaten.

The eare tryeth word; as the mouth tafteth meat; God hath given man a faculty for that end, and he is to ufe his faculty. We commonly fay, LookJ>sforey oh leapt. Surely then we ihould tait before we eate, and prove all things vvkether they are good or no, before we ( eleelively ) hold that which is good. ( 1 Thef. 5. 21.) The mble Bereans received the word with all readmeffc of mind j ■yet they would make no more haft then good fpeed to receive it, for- ( as the Text faith, Ads, 17. 11.) They fearched the Scriptures daylj whether thofe things' were fo.

Fourthly, Here are two Organs of fenfe fpoken of, the ear and the mouth, both are of great ufe to man,but one of them, the eare is of a more frequent and noble ufe. Beafts have both mouths and eares ; but becaufe theirs is only a fenfitive life, they make more ufe of their mouths then of their eares. Whereas man whofe life is rational!, yea and fpirituall roo,muft or ought to make more ufe ©f his eares then of his mouth.

How doth this reprove all thofe who are more in trying meats, then in trying words ? or more for tailing, then they are for hearing ? It was a complaint of fome in the former age, that they made themfelves like bruit beafts, which having both thofe powers of hearing and rafting, have yet no regard to hearing,but are all for feeding and eating. They carry it like beafts, and. are more brwitifli then a beaft, who employ their mouths more then their eares. A beaft is made in that low forme, to live to eat, 2nd worke, and fo to dye; man is of a higher forme, next to that of Angells, and for him to fpend his time in eating and drinking, as if his worke lay at his mouth, not at his ear, is to degrade himfelf and lead a bruitilh life. The Apoftle brings in fuch bruits {peaking thus, ( 1 Cor. 15.32.) Let us eat and drink^for to morrow we, pall dye ; not a word of ufing their eares: they fay not, come let us hear the word of Cod, let us feek bread for our fotiles, but come, let us eat and drink; now for a man to be fo much in eating, as to neglect hearing and meditating, what doth he but make himfelfe like a beaft of the earth, who fliould be like the

Angells

Chap. 54. An Ehfofition upn the Boel^of Job. Verf. 3. 505

Angels in Heaven,dayly riling up to a fpirituall and heavenly life -God lifts us up to Heaven ( as I may fay ) by the eares. Our eares were not given us only to beare delightfuil founds, or to commune one with another about the affaires of this life; the ufe of the eare is yet more noble, even to helpe us in the receiving of all faring and fan&ifying knowledge. Faith comes by hearing, ( Rom. 15.17.) and fo do:h every grace,both as to the implantation and growth of it, till we come to glory. Therefore confi-der how you ufe this excellent fenfe of hearing, and how you improve in fpirituals by what you have heard. We were made after the Image of God in knowledge and righteoumeffe, and it fhould be the great defigne of our lives to get this image renewed 3 and that is done at the eare,'tis wrought by hearing; faith,repentance, and every grace come in and are wrought at the'eare. Some fcoffe at this latter age, calling it a hearing age, not a working age°, we (fay they) are much for ear-rver^ little for hand-wor^ all for Preaching, nothing for doing ; nor can this reproach be quite wiped off, feeing with our plenty of Preaching, there is fo little practifing ; as if men had turned all the members of their body into eares, and were nothing but hearing.- To doe nothing but heare, or t© heare and doe nothing, to heare much and ad: little, is a high provocation. To have a fwel'd head and a feeble hand is the difeafe of Religion. Yet let not voluptuous Epicnres who are all for the palate and belly-cheere think to excule themfelves, for r.ot hearing, or for feldome hearing, becaufe fomewho hear much are found doing little,or feldome do what they hear: for as thefe {hall be condemned by the word which they have heard and not done, fo fhall thefe for not hearing the word which would have fhewed them what to doe. It hath been anciently faid, The belly hath no eares, nor will they either mind hearing, or mrnd what they hear,who mind their bellyes (not for hunger and the fupport of nature, that is fas Salomon fpeaks ( Ecclef. 10. 17. ) for ftrength but ) for drunkermefle or furfec. When a voluptu- Cum eorivers oiis perfon defired Cats that he might live with him : No, laid nonpofua cut Cato, I like not your fociety, I doe not love to converfe with a P a!atum m 8 ts man who ufeth his mouth more then his eares j who is bulled itore ^Jj* pjjjjj. to pleafe his taft in eating and drinking, then to enrich his under- chus in via . landing by hearing and difcourfing. The Apoftle (lit. 1.12. Catonis. referring them to one of their own'Poets ) callech the Cretians

Ttc evill

5'c6 Chap. 34. An Expofltion upon the Book, »/ ] 0 B. Verf.4..

evillbeafls, flow bellies. They were not flow to fill their bellyes, but their full bellyes ( their belly being their God, as he told fome among the PbMppiavs, Chap. 3.1 9.) made them flow, yea reprobate to every good word and worke. Solomon gives man a great charge when he faith ( Prov. 2 3. 2 3. ) Buy truth, andfeU it net,. The^mart for thofe moft precious commodities grace and yuth, is kept ( not at the belly, but ) at the eare ; there we buy without money, and without nice both grace and truth ; to get thefe is to be wile merchants. The beft market we can make, the belt trade we can drive is with and at our eares: The eare tryeth-words y 4U the mouth taflethmeat. And from this Elihu infers

Wrf. jjpD Let us chufe to our [elves judgment ; let us know among ( ourselves what is good.

This verfe containes the fecond requeft which Ehhu made to Jobs friends; The fumme of it is, that they might proceed judi-cioufly and fairly in the caufe before them. As if he had faid, Seeing it is the office of the eare to try words, as the mouth tafleth meat ; let us fee what we can do with our eares towards the deter' mination of this matter. Job hath often wijhed to find one with whom • he might debate and try this caufe in judgment • let us give him his wijh, and having throughly weighed the matter and merits of his caufe, let w fee what juflice will award him. Let us chufe to our felves judgment, &c.

Let us chnfe.

. To elect or chufe is the wcrke of the will. And to chufe what is good, what is right, is a gracious work of a renewed will j as Gods Election of us from Eternity, fo our Election of God and. ihe things of God at any time, is a very gracious worke.

This affirmative act, To chufe to us judgement, feemes to imply a negative, the rejecting or laying afide of whatfoever is contrary to or a hindrance of Judgement ; that is, the laying afide, Firli, of all animoficies or undue heatesof fpirit; Secondly, of all prejudices and undue prepofleflions; Thirdly, ofallgroundleffe iufpitions and jealonfies of the perfon we have to deale with, we can never chuie judgement, till we are cleare of all thefe.

The original word rendred to chufe, Signifies in the nounc, a

young

Chap. 34. An'Exception upon the Book^of Job. Verf. 4. 507

young man y a man in the flower of his age," in the beft of his life,

when his breafts ( as fob fpake at the twentieth Chapter ) are full.

of milke, and his bones of marrow ; and the reafon is given, be-

caufe our younger time is our chufing time, as to our way in this

world ; it inould be fomuch more for heaven, .or the things of

another world. Remember now thy Creator in the dayes of thy

yonthy faith Solomon ( Eccl: 12.1. ) Some render thofe words ex-

preflely, In the dayes of thy elections or chufmgs ; As if he had fayd,

Remember to chufe God in thy chufing dayes, when thou chuieft - ,., .

thy calling in which to live, when thou chufeft a wife, with whom fj ionu e m tm f'

to fpend thy life, then be fure and remember above all things rum , Monfc

to chufe God. When Mofes was a young man, he was famous for

this Choice ( Jieb: 11. 2 5, 2&. J He chofe the reproach ofChriji

rather then the riches of Egypt ; when he had all the riches and

honours of Egypt prefented to him, and courting him on the one

fide, and the reproach of Chrift, affliction, poverty, difgrace,

threatning him -on the other fide , he chofe thefe rather; who

would thinke tha't man wife who fhould chufe the reproach of

Chrift (in appearance nothing but dirt and drofs) before the

riches of Egypt ? yet Mofes never Chewed his wifdome and

learning fo much in all the learning of the Egyptians, as he did in

that Choice.

Let us thttfe Judgement.

Judgement may be taken two wayes ; Firft, for the a& of en- Judicium ejf quiry, let us difcourfe and debate this matter, to find out what is caufe inquijl-juft; Judgement is the refult or fentence given upon hearing jjfv . and debate. And moft properly a right Sentence is Judgement; ^Sh!? Merc! and that by Judgement Elihn meanes a right fentence, appeares dearely from the next words.

tAnd let us know among mr felves what is good. Communis bic

Let m know , that is, let us fo try by the ear what Ihall be ^-%Z%w*°ui ken, that we may come to aright knowledge, to a right guft or accurate juhij taft of what is good. There is a two-fold knowledge ; Firft, of lance qua ha-fimple intelligence, whenwe know any thing as it is precifely in 8emu in hoc its owne nature, true of falfe, good or evill; Secondly, of appro- c ?f£%*•/* bation, when we conclude what we know, 10 be true or good. J™/^-^" We may take in both here, efpecially the latter;It being (doubt- e ]t approbe-

T c t 2 leffe ) mw. Scult;

50S Chap. 34. An Expfitien uyon the Beol^of Job. Verf.4,

lefTe ) the defire of Elih* to find truth and goodnefs ( if it were • to be found ) on Jobs fide.

And when he faith, That we may know what is good ,- we may underfland it either Comparatively or Pofitively-; that we may know what is good • is, tfrft, that we may know good from evill ; Secondly, that we may know among^good things, what is better, yea what is beft; let us not only diftinguifh between good and bad, but between good and better, better and beft. The reafon of man is able to put a difference not only between wheat and tares, but if you bring him feverall famples of wheat, or other graine, he is able to judge which is the better, which is beft; a knowing man will judge to two pence in a bulhell which is beft $ fo in all other commodities we not only judge between that which is good, and that which is ftark nought, but when we have many parcels and particulars of any kinde before us good and ufefull, we judge which is the beft, which the principal!.

Thus in fpirituall?, we are not only to judge of things fo farre as to know good from evill ( which yet is a Very good piece ©f knowledge; for many put darknefi for lights and light for dark? nefi ; bitter jor five ft t andfweet for bitter •, as the Prophet complained ( I fa: 5. 20. ) that is, they huddle all things together in a Chaos of confuiion) but it fhould be our care to know good from good, yea to know what excells among things that are excellent, 'Tis well when we know truth from falfhood, but we fhould labour to know which among truths is the moft precious truth. Paul having fpoken of what was good, yea of the Beft gifts, faith, Yet I willfkew you a more excellent way ( 1 Cor: 12. 3 1.") As if he had fayd fayd, This is a good way you are in, the exercife of the beft gifts, but here's a more excellent way, the exercife of grace. Thus here I take good, not fo much Pofitively as Comparatively, Let hs know what is good, that is, what is beft,and what Is beft of all.

Let us chufe to our felves Judgement • and know among our felves that which is good.

Firft, In that he faith, Let us shufe to ourftjlves Judgement.

Obferve. We **ufi confider deliberately and maturely before we fafs Judgement,

Judgement ,

Chap. 34. An Exfofn'ion upon the Be$k^ of Job. Verf. 4. 509

Judgement is a choice thing, and murt be made upon choyce ; it is not to be matched up haftily, but duely chofen. They that are upon the choyce either of things or perfons, fhould be much in Confederation. How uncomely ( befides unrighteous ) is it, to judge men or matters rafhly, to be hurried on to election with paflion, or to judge upon heare.-fayes and Conjectures?This is not to chufe Judgement, but to match it up ; to chufe Judgement is to doe it with mature deliberation ; there mutt be much weighing, elfe properly no judging ; rafh judgement is ufually wrong judgement; and that layeth us open to another judgement, Judge not that jebe not judged, is Chrhls warning {Math: 7.1 .) that is, doe not judge haftily, or harfhly, doe not judge ralhly nor rigidly, much kite falfely,for if you do you {hall be judged righteoufly (indeed) as to your cafe, but not comfortably as to your condition. They who will not chufe Judgement, doe, in the iflue, chufe Judgement, that is, not ufing deliberation in Judgement, they draw defervedly upon themfelves a judgement of condemnation.

Secondly, Taking it more generally, Let us chufe to our felves Judgement , or that which is right.

Note. • It is mt enough for us to doe Judgement) or that which Is right > hut we mufi chufe it,

'Tis a worke of no acceptation with God to doe that which is juft, unleffe we chufe it as wel as doe it, that is, unlefle our hearts clofe with it, and pitch upon it. Solomon (Prov: 1. 29. ) chargeth the fimple for not chufing what ms good; they did not chufe the feare of the Lord. By the feare of the Lord, he meanes the true worfhip of the Lord,or any worke of obedience,by which we teftifie a holy feare of him ; poffibly they might doe the feare of the Lord ; poffibly they worfhippeci the Lord, they prayed to him, and heard his word, but they did nor chufe the feare of the L©rd; they did not fit downe and judge that beft, or moft necef-fary, but tooke it up by accident, or by cuftome, or for company, becaufe they faw others doe it. It will not turne to our account to be found doing °ood, unleffe we chufe to our felves that which is good. Our elections are more eyed by God, then our aUions, and the (ett'wg of our hearts , then the twrkofonr h finds.

Thirdly,

-+-

5 io Chap. 34. An Exfofitlon upon the Book^ of Job. Verf.4j

Thirdly , From the latter branch , Let us know Among our [elves what is good.

Note. Firft, There s nothing worth our knowing , but that which it good,

Whatfoever hath a morall,or afpiricuall good in it, is worthy to be knowne ; the truths, the vvorkes, the waves of God, are the moft defireable good things to be ftudied and knowne ( Pfah 4. 4. ) There Are many will fay > who will fhew us anygoed? What's their good ? Corne,.wine, cyle, gold, filver, houfes, lands, &e. thefe are their good, and thefe are all their good ;< but though a godly man knoweth that thefe are good things, and bleileth God for any portion in them ; yet that which he call's his gccd./tndthe goody is of a higher nature ; We commonly call worldly chings our goods, but we mif-call them if we call them onrgood. The Favour of God is our good, grace is our good, faith and love and hope and righteoufneflfe are good above all, God himfeife is good, and to knew and enjoy him in (Shrift through the Spirit is our chiefeft good here, and will be all our good hereafter. Let us know what is good.

From the Comparative fenfe of thr words,!** us know whatsis good, that is, if there be a better to be had let us know that.

Obferve. It u not enough for us to have the knowledge of good things y hut among good things the best are to be fought out, to be knowne, and attained to.

This was a fpeciall branch of the Apoftles prayer for the Phi-lippians ( Phil: 1.10. ) That ye may approve the things that are excellent ; or the things that differ in excellency; Some are contented to fit downe in the loweft forme of Chrifts Schoole; if they have but any thing which they may call good, or true, right and fincere , theylooke no further; any thing fuisfieth them, . which will ferve turne to keep them from perilling ; they have no holy afpirings, nor godly covetous defires after the beft things,and the beft of the beft. God is willing and hath promifed to give us not only good things, but the beft things ( Pfah 81. 16.) He fheuld have fed them alfo with the fine/ of the wheat ,

and-

Ghap. 34. An Expo/itioM ufon the Bool^of Job. Verf. 4. 511

__ , j — ■ -t

and with honey out of the rocl^fhoald I have fatisfied thee ; 'tis a mercy to have wheat, but the fineft of the wheat, and honey out of the rock, not ordinary honey, but the beft honey, the pureft honey, are greater mercies. We, by our fins, deferve that Gad fhoxld ( as the Prophet fpeakes, I fa: 30. 20. ) give tu the bread ofadverfity^d the venter of ajflittrex;tkzt is", eiiher that he (hould give us adverfity in ftead of bread, and affliction in ftead of water, or that he fheuld feed us with the courfeft bread,with huskes . and bran , and give us bitter waters, the waters of Marah to drinke, yet he in mercy gives us pleafant bread, and wel-tafted water ; yea were we better, he would give~us the beft bread, the -fineft of the wheat, and our cup fliould be fweeter to us then the fweeteft honey. The reafon why we have riot of the beft, u becaufe wf Are no better. Yea God now gives us not only good things, but the beft of good things, even himfelfe , his Son and Spirit, who are beft of all ( O how excellent is this loving kindnefs! ) therefore let us not only look after good things, but the beft of good things, to honour God, and lift up his name to the high^ eft in this w«rld ; Let us labour to know and doe trie beft things.; and give God our beft ferviceFand pureft praifes, even the male of our flocke, the firft-borne, the ftrength of our whole foules. Tothefe hfgheft attainment*, Elih* perfwades thofe wife and knowing men, promifmg to joyne with them' in that fearch ; Come let us beat out the bufinefs with diligence, that we may ac laft chufe Judgement, and know among our felves what is good, . what isteft.

JOB,

JOB. Chap. 34. Verf. 5, 6, 7,8,9.

For Job hath faid> I am righteous ; and Cod hath taken away my Judgement.

Should I lie againft my right .<? my wound is incurable without tranjgrejfion.

What man is like Job 3 who drinketh up fcorning like water £

which goeth in company with the workers »f iniquity -, andwalkfth with wicked men.

For he hathfaid, Itfrofiteth a man nothings that he JJjould delight himfelfe with God.

THe Preface hath been difpatcht; the context of thefe five verfes containes the whole charge, or bill of complaint, drawne up by Elihu againft Job, confiding of many particulars. This charge is double; Tift firft part whereof is contained in the 5th and 6th verfes; the fecond in the 7th 8th and 9th verfes. In the firft charge he alledgeth foure things againft Job ; two in the 5 t hverfe,andtwointhe 6^-; The two things alledged againft him in the 5^verfe are.

Firft, That Job infifted too much upon his owne righteouf-nefs, Job hath [aid, I am righteous.

•Secondly, That he refle&ed too boldly upon the righteouk-nefsofGod, yea that upon.the matter, he had accufed God of unrighteoufnefs, or injuftice, God hath taken away mj Judgement.

Verf. y. For Job hathfaid, I am righteous.

That's the firft charge, Job hath faid; Elihu gathers up, and collt&s thofe paflages of Jobs complaint, which he found mod iauhy, and layeth them ( as we fay ) in his diih ; Job'hath [aid ; we may well remember, and he cannot deny it,for he hath faid it, not once only, but often, not lightly,but feriouily and aifertingly, / am jufi, or righteous ; that is, / havefufficiently fhewed my inno-eency, and the equity of my cmife : but lam net permitted to declare

and

and hold it forth w fitch a way as I would,befere my Judge ; yea the Lord proceedeth with me , mt in the ordinary way ofjuftice, but, being above law, afjlitts me, at his pleafire, though I am innocent. This is the lumme of what Job laid, as often as he hath fayd, I am righteous.

The firft particle which we render for, imports, the clearenefs~^w£»fo.7i ^ and truth of the charge ; there is no avoyding the matter of fa<5l« Q™ ^rtitudi-It will fall upon him, ler him take it off and anfwer it if he can, n a %^ L ! r ^' n or as wel as he can. For Job hath faid, I am righteous. / )/( . /^^^

But it may be queftioned , where faid he this ? q.d.profe3o e~

For anfwer, I fhall doe two things. quidem, verf,

Firft,*Shew from what paflages in Jobs former anfwers this c . m * TP'f**' charge may be made good, or at leaft made up. pined** '

Secondly, I lliall (hew in what fence Job faid this, and how vd-.c'.-ri 8,0. Elihu and Job doe either agree, or differ in the thing. where this

To the firft , where faid Job, I am righteous ? poynt is alfo

I anfwer; We find not this direct aflertion in termes, or in fo difcufled. many words, but what he fpake in feverall places amounts to ic ■; ( Chap: 1 $. 18. ) Behold^ r.ow I have ordered my caufe , / know I fhall be juftifed, ( Chap: 23. 10. ) But hekwweth the way that I take, when he hath tryed me, I jhall come forth as gold. ( Chap: 27, 6. ) My right eoufnefs I held faft, and will net let it roe j and he infifted at large upon this poynt, his vindication from all unrigh-teoufnefs throughout the whole 31th Chapter. There we find him making frequent imprecations (v. 5, 6, 7. ) If I have walked with vanitie, or if my foot hath hafied to deceit ; Let me be •neighed in an even ballance , that God may know mine integrity • Ifmyflep hath turned out of the way, and mine heart wa'kjd after mine eyes, and if any blot hath cleaved to mine hands, then tic> In all which and many other paffagesof that Chapter, Job fpake highly of bis owne innocency, and faid in effect, Iamrigh.ccus. His other friends had taken notice of this hiiort\Eliphaz, hit him with it ( Chap: 4.17. J while he put thofe queftions , Shall mar-tall man be more ittft then God ? 'fhall a man be more pure then his maker ? And fo did Bildad ( Chap: 8. 6. ) If thou wert pure and upright, furely now he wou ! d awake ftr thee, and make the hab.tan-on of thy rightesufnefs profferous. Nor was Zofhar behind with him (Chap: 11.4. ) Thm haft fayd', my dollrir.e iipurej I am cleave in thine eyes,

V u u Second-

' $*4 Chap. 34. A» Expofoio*np»n tht Bocl^of Jo b. Verf. «■...

Secondly, In what fence did he fpeak this ? For anfwer, when» JtfKaid, I am right eons, we mult confider a two-fold righceouf-nsfs; Fi;(l, a perfect abtolute righteoufnefs, and that may be, two-fold ; Fi:ft,the righteoufnefs of juftirication, whidus an imputed righteoufnefs; Secondly, the righteoufnefs of fanctificati-: on, which is an in-wrought or inherent righteou'nefs ; this latter is not abfolute, or perfect in degree, while we abide in this life,* yet it is dayly growing up to perfection, and (lull; at Iaft attaine a perfect growth.. If any fay; Why thendoth God call us to a. perfection of fan&ibcation in this life, if it be not attainable in this life ? I anfwer, he doth it, firft, to fhew how holy he is-Secondly, to fhew how holy ; we ought to be; Thirdly,: he doth ir^ that we might run to Chrift, who is the Lord our righteoufnefs >, a>:d who is made unto us of God, wijdeme, righteoufnefs, fantfifica-tion, and redemption: we being altogether ihort of righreoufnefs-and fhort in righteoufnefs,may goe to him, and have a complete and perfect tighteoufnefs. Now befidesthis abfolute righteoufnefs ©f juftihcation, which is attainable here, and of fanct-ificati-on, which is not attainable here, but iliall be hereafter, there is a comparatively perfect righteoufnefs of ianctihcation, the ri°h-teoufnefs.of iiprightnefs, and fincerity, when we (trive to the %z-cenaoftiKj pleafe God in all things by doing good, and can fay we-doe nor pleafe our felves in any way of doing evill.

It fhould feeme that Elihu and Job did not vvel agree about the definition of juflicc or righteoufnefs. Job iatendin° either civill righteoufnefs towards men,or a righteoufnefs imputed freely by God.; but- Slihu underftood him of abfolute perfect perfon-all righteoufnefV, which 10 man attaines unto in tfcis life. For Intefrgnur ju- when Job is charged with faying, 1 am righteous, he faid it jlitu per fi- either as a juftiHed perfon, or as a fanitined perfon. In the for-dem mediator* nier f enee) h e ^ofo fay he was perfe&ly righteous, and in the

AmZricol latter he ' fa y d he vvas fo > as t0 the fin cericy and uprightnefs of fimata\ Neq\ his heart with God,.and this he might fay .of himfelfe without tnim aliampo- fault or bhme; for-God himfelfe had fayd of him (Ch: z, 1.) that ntit habere he was a man perfett, and upright, yo^quijuam j g ranc j^ f eerVies t0 f aVj ( though he faid it not, with that

sZrew!* aime or . mtemion > y ec ^ e & eme5 te fy ) that he was even abroad * lutely righteous, not only as jultified but fanctified, while he faid, ( Ch*}: 31.7,8. ) If there be any bht cleaving to my hands, if my

fieps

Chap. 34. An Exfofit'iM upon tht Bsok^ of J 0 b. Verf. 5. 51$

fteps have gone out of the way , or my heart been deceived , &c. This gave Ehhu occafion to charge him, with laying. Jam righ-

teous ; he did not charge him with faying fo, as julliried through the free grace of Gcd, nor did he charge him for faying fo as to his finceriry, but he charged him in thefe two reipec-b. . ^

Firft , fcecaufe he fpake fo much of the righteoufnefs of his way, and of his workeSjfor though it were true he was righteotrs in the fence by him intended, yet becaufe he made it his bufi-nefs, and fpent a large difcourfe to tell the world, how good, how joft, and how holy a man he had been, this was more then became him in that condition.

Secondly , Elihn checkt him for faying fo, becaufe (though he were fully righteous as juftified and hncerely righteous as fancti-fied ) he complained of his afflictions, as if God might not lay his hand heavy upon him,no nor touch a righteous perfon with an afflicting hand; or as if he and all o:her righteous perfons, ought to paflfe all their dayes in peace, and have an exemption f-om the erode. Whereas one great reafon why God affli&ed him fo fore-ly, was to make it knowne to all the world in his example, thac meerely upon his owne prerogative and foveraignty, he both may and will when he pleafeth, afflict the moft innocent perfon in the world. Yea, the intent of Eliim in urging and burdening/^ with thofe faying;, was to convince him, that though he was a chiid of God, and had walked before him in righreoufnerie and true ho-linefs, yet he ought to humble himfelfe and beare with meeknefs and patience the foreft vihtations of God. And that therefore he fhould not have pleaded his owne integrity,t^ priviledge him from affliction, nor have fayd , why dee I f*ffcr } feeing I am righteous?

Hence note. -

Firft, Thaty at it is altogether fin] r ullf§r any man to fay , / am altogether without fin ; ( for 1 John i.S. ) If we fay we have n» fin, there is no truth in us ; and he who faith ( in that fenfe ) I am righteous, doth but declare his owne unrighteoufnefs) fo to fpeake much of our owne righteoufnefs and goodnefs ( though we are both good and righteous ) is evill and very blameable .-For whereas fob laid, / am righteous, he fhould rather have left others tc fay it, he ihould have been fatisried that he was fo without faying fo ; and though it cannot be denjgcl that Job was" extreamly urged to

it ;V u u a

516 Chap. 34. An Exfofition ufon the Bnok^sf Job. Verf.5.

ic ( as hath been ftiewed more then once in opening this Booke ) and ic hm been buc necetfary for him ro fay it once or twice in his owne defence, yet because he fayd it fo often, it drew, and that ^defervedly, this cenfure or charge upon him.

Hence take this corolary 0: inference. Jj to Jpcakj much of our ownc righteoufnefs he difpleafing^ then how abominable is it to be proud of it or truft upon it ?

There is nothing more pleating to God, then to fee man walking in wayes of righteoufnefs,nor is there any thing more difplea-fing unto God, then to fee a man lifted up with or leaning upon hi? owne righteoufnefs. If we make our owne righteoufnefs our ffoffe, God will make it our rod. And though he is farre from fcourging us becaufe we are righteous,yet he will correct us if we procjaime our owne righteoufnefs, yea if we thinke it much, or thinke much of it. We muft have a very great occafion when at any time we beare witnefs to our owne righteoufnefs, and good-nefs ; but if the heart be lifted up in pride,or truft, at all,upon ir, this renders man odious in the fight of God. God faved Noah out of that common deluge, in which the old world perifhed; For ( faith the Lord, Gen: 7.1. ) thte have 1feene righteous be-fore me in this generation. Noah was righteous before God, and was faved when others periled ; but furely had he vainely boa-iled or unneceflarily voted himfelfe righteous before men, he had periihed as wel as others. It comes much to one and the fame account with God, whether men be openly unrighteous, or whether ( without a juft caufe and call) they ©pen their righteoufnefs before men.

Secondly, Note. How righteous foever we are in li\e y yea though we are righteous by fa';th> ( which is our righteoufnefs unto life ) Jit -we muft not plead, that for our freedome from afflictions.

We may plead the righteoufnefs of faith againft condemnati-on,but not againft correction ; if any manbeinChrift,he fhall never be condemned ; but though a man be in Chrifr, and juftified by the higheft actings of faith in the blood of the Covenant, yet he may be feverely corrected. This was (I conceive ) the principal! fcope and intent of Elihn inbarging Job thus,evento convince

vince him, that though he was a faithfull fervan: of God, and of a very untrained converfation among men, yet he muft not thinke himfelfe above the crofle, but quietly and meekly fubmit to it. Job fpake fometimes fully to that poynr, He deftroyeth the righteous and the wicked, if the fcourgeflay fuddenly, he laugheth at the tryalt ofthe innocent (Chap: 9. 23.) yet at ot4->er times he forgot himfelfe,- and therefore he was (jufUy as to his prefent cafe, and profitably as to rhe future iffue ) remembred of it by this piaine and home-dealer Ehhtt. fob hath Jaid J am righteous,

(syind God hath take?: away my Judgement.

As if he had fayd, Once thou didft fay , God deftroyeth the per- •■ feet and the wicked, but now thou feemeft to fay, thou art greatly wrong'd, and thy Judgement quite taken away, becaufe being a righteous man thou art thus afflicted.

Mr Breughton render?, But the Omnipotent keep; backjmy right. Asjudgement is right fully given, fo there is but little difference between keeping back our right,and taking it away, therefore the -yiD eft aufer-word fignifieth not $nly to take away,o: caufe to decline,to divert re dedinare t di-and fubvert, but to keep back or withhold any thing in any kind, venerefvkvsr-as M r Broughton tranflares expreffely. This is the thing ( faith me ' Ehha ) which fob hath faid, God hath taken away or kept backjny "Judgement. *

But where did Job fay this ? he faid it ( (fhap: 27.1.) As the Lord llveth, who hath fallen away my Judgement ,<W the Almighty who hath vexed myfoule. Bildad charged Job with it (Chap:$. 3. ) while he put this queftion to him, Doth God pervert Judgement ? or the Almighty pervert Juftice ? Implying that job had fpoken words relle6ting upon the Juftice and Judgement of God, in taking away his Judgement.

But you will fay , What is Judgement ? and what is it to take away 'judgement ? or how is a mans Judgement taken away ?.

I anfwer ; There is a three-fold notion of Judgement in Scripture.

Firft , Judgement is the refult or iffue of a mans reafon about any matter or queftion propounded to him. God fometimes takes away mans Judgement in that fenfe, and then he becomes a foole, and unable to judge. 'Tis a dreadfull judgement when God thus rakes away mans judgement, and gives him up to a Reprobate

(or

^vitf Chap. 34. An Expofttion ttpn the Bool^of J 0 B. VerU.5.

( or an unjudicious }w;Wf, as he did the old Gentiles ( Rom: 1. 28. ) for then he will quickly doe thofe things which are net convenient ; not being able to diltinguilh nor difcerne between true orfalfe, he mult needs put fight for darknefs, bitter for fweer, fvveet for bicrer; Elihu doth not reprefent Job complaining that Gi>d had taken away his judgement in this notion.

Secondly , Judgement is any angry difpenfation or wrath powred out or executed upon perions, n^ions, or Churches; If judgement begin at the houfe ofGod } (that is, if trouble or wrath begin at the Church of God ) what will the end of thefe be that ebey not the Gofpel ? ( 1 Pet; 4. 17.) Davids Song confided of two parts (Pfal: 101.1.) judgement was -one of them,/ willfmg of mere) and judgement. This notion of judgement is every where found in Scripture ^ yet neither is this the notion of it in this Scriptere. God had not thus taken away Jobs judgement; he begg'd indeed that God would take away this his judgement,and it was the matter of his complaint, becaufe he did not take it away.

«* Thirdly, Judgement is right done or right due; right due, is judgement due ; right done, is judgement done. Thus David prayed ( Pfal-yz. 1. ) Give the King thy Judgements 0 God, and thy righttmfnefs to the Kings [on ; that is, give him an under-ftanding to doe right? or to ^rve every man his right. To doe this is a. thing 40 defireable in all men, efpecially in Kings and Princes, that when God. at Gibeon fent young king Solomon a bianke from-heaven, and bid him aske what he would, he asked only this ( i Kings 7, .p.) Give thy fervant an underflanding hearty . to judge thy people^ that I may difcerne between good and bad. .This is properly the judgement intended here. Job complained, God hath taken away my Judgement; that is, my right, or hath not done me right.

But how is Judgement raken away ? I fhall anfwer it in three things.

Firft, When right is quite fubverted , and over-throwne.

This the Prophet elegantly expreiTeth and reproveth ( Amos 6.

12. ) Ye have turned judgement into gall, and the fruit of righte-

■eufnefs into Hemlocks Right done is iweete and wholefome, but

right denied is bitter as Gall, and banefull like Hemlock.

Secondly, When Judgement is defer'd, flopped, or delayed,

then

Ghap. 34. An ixpoftim upon the Book^of Jo 1. Verf. 5. 519

t ben'tis taken away for a time. To have judgement long delayed, is ahvayes nex t degree, to jfce deniall of ir,*nd fometimes delay is more cruciating and grievous thena demall".

Thirdly, A mans judgement is fayd to be taken away,whenthe ground, or caule, of Gods proceeding with him in judgement, is hid, or unmanifeft; Judgements to us, is nor, when the realon of it doth not appeare to us, or when we"fee not the reafon of it. To feel Judgement and not to fee the caufeof it, turnes it into a torment ; we fay commonly , Things that appeare wt y Are as if they were not. When the reafon or ground of our fufferings is not understood, 'tis as it we fuffeied without any ground of reafon.

When Job complained, God hath taken away mj Judgemetft^ we are not to underftand him, as if Eliht* intended it in the tirft orgrolfert fence, that God had fubverted his judgement, or had done him wrong. Elihu could not fufpecl he had any fuch blaf-phemous opinion-of God-,* for,that had fullfiJled the Devills prophecy of him , He will curfe thee to thy face. But when he iayd, God hsth taken away my Judgement ; he meant it according to the two latter interpretations, either that God deferred long to r_e- -f tore him, and anfwer his prayer, or that God had hid from hira the reafon of his dealing with him, fo that he could not make ic out, how, or why he was fo forely and grievoufly handled. Job : knew well his owne innoce»cy,but he did not well confider Gods foveraignty, which alone anfwers enough for him, how much foe-ver he in/this world "afflicts the innocent. And therefore tor as much as God held him long in that fad condition, and in the meane time hid his judgement, or the reafon of ic from him, this was Jabs grievance, and the burden of it prefled him to cry out, God hath takjtt away my Judgement. In this he was too bolci with God, and therefore he jufUy fell unJer thiscenfureof£#-lm: As if he had fayd, It doth not at all- become thee , O Job, as a crea ure, as a man, much tefle as a new creacitre,or as a godly man, to cry out ( as thou haft done ) that God nath taken away thy. Judgement, beeaufe he doth not give thee an account, no: rellthee, why he judgeth.thee ; therefore humble tby felfe thac ever thou haft fayd ( and take heed thou fay it no more ) God bath taken away myjudvement,

Hence note t

rirft,

?2o Chap. 34. An. Exfoftion upon the Beo^of J & b. Verf, 5,

Firft, God fometimes lets the goodnefs of bis mofi precious fer-vants lie in the dark. *

He goetb unu r uall waves with many of his choyceft fervancs • he doth not al waves declare their right, nor deale with them according to the ordinary rule, in giving good to them that are good, (as not alwayes eviil to them that are evill, the Lord is at his liberty in thefe prefent diltributions, he is fupream, and hath power over all flefli) and fo keepes their judgement in the . douds,or a fecret tc himfelfe.

Secondly , Note. . The Lord fometimes is f leafed to defer and dclaj to doe his fer~ vants right.

And thus he takes away their Judgement. Though he hath a purpofe to give it them , yet he doth not prefendy give it them ; at hit he will make even with all men, each man ihall have his judgement; he will reward every one according to hisworke, and the righteous, fhall ( without doubt) have a good reward.

Thirdly, Note. When God doth either hide or defer the Judgement of a godly man, it doth very much affett, yea and afflitt his heart.

We are ufually much affli&ed with any' dark difpenfation up-■ on many accounts, efpecially upon this, becaufe it makes us obnoxious to every mans cenfure.When God takes away our judgement, we fall under the hard judgements of men; And to lie under the ill opinions of men unvindicated ar unrighted, is no eafie burden. We have that promife ( Pfal: 3^ 6. ) He fhalL bring forth thy righteoufntfs as the light ', and thy judgement as the noone-day. The righteouihefs and judgement of a good man may be in a mid-night darknefs as to man, and till that be brought to the light of other mens knowledge, himfelfe hath, fometimes, little light of comfort.

Fourthly 3 Note. It is fnfull to comflaine, and to be troubled , as if God had not done us right , becaufe reefce it not done, or becaufe he deferrs te dot it.

In this Job was moft faulty, he uttered many paflionate fpee-ches about what God had done, becaufe things vtere not brought to an iffue, nor his condition ftated and cleared up, either to the world, or to himfelfe ; This troubled him more then the extremity of his paine, or the greateft of his troubles. How ftifrely Jeb ftood upon it, that his Judgement was taken away , will appeare yet further in the next words, which Ehhu makes further matter ©f accufation.

Verf. 6. Should I lie againft my right ? my wtund is incurable without traxfgrejfion.

In this verfe we have two other parts of the Inditement brought againft Job, neere of the fame nature with the former; wherein he yet more vehemently urgeth his owne integrity, and cryeth out both of the greatnefs and caufelefsnefs ( on his part ) of his prefent iufferings. More diftin&ly Elihu in this verfe . chargeth him.

Firft , That he did over-eagerly maintaine his owne caufe, Should I lie Againft my right ?

Secondly, That he fpake of God as dealing over-harfhly with him ; My wound is incurable without tranfgrejjion ; Thefe things ( faith Elihu ) thou haft alio fayd.

Should I lie againft my right ?

We read the words as a Queftion ; others read them as a direct proportion ; There is a he in fudging me, or, There is a lie in judieanio e-againft my right; The word which we here tranflate right, is the nim memgnda* fame which we tranflate Judgement in the former verfe. And ciur ? e ft' whea he faith, There is a lie againft my right; Ic is as if he had §: plainly fayd , / amfalfely charged, I am wrongfully accufftl, I ant pot fuch a man as I am Juppfed y nor have I dene thofe things whereof I am fufpefted. Every falle accufation brought againft a man, is a lie againft his right. • •* ■ .

Secondly, Others read it thus, I.fhall make Iters againft my Super judi:iw right ; that is, whofoever ftands up to prove any thing againft me, meum facjom as you have done, faying, I am wicked, unrighteous, or hypocriti- *? c !~ tm ; ie * call, Ifhall be able to prove htm a Her. But neither the Grammati- ££,■,,£„ "JJJ call fi<>nih* cation of the words will fairely beare this fence, nor volet meam doth ic well cprrefpond with the former verfe. contendere..

X x x Thirdly, <?*?] ltcna

j 22 Chap. 34. An ExfoJitioH upon the Book^of Job. Verf.6.

In iudiclo meo Thirdly , Thus ; / lie in my Judgement; that is, I am deceived mentior. Pifc. in it, or I fayle of it.. To He in Scripture, is to faile, or to fruftrate Frohrem ft the hope of another. Some infift much upon this fence ; as if he mentiri hoe ^ad [ X y^ j ceme fo 9rt 0 f that which J looked for oa my right 6r ftufuie perfiju j u ^ ement . \ n ^1$ fence the word is often applyed to things, tit" nam de re but not toperforis, as fomeof the learned conclude upon this ufwptri cer- phce. ( J fa: 58. 11. ) Jhoujhalt he like a fpring ofwater, whofe turn eft. waters fayle not ; we put in the margin, lie not, or deceive not.

i)r ^ : "lis a promife made to thofe who keepe a true faft, and keepe it

rruely, God will be to them as a fpring whofe waters lie not. All our frefh fprings are or fhould be in God, and he is a fpring whofe waters are always frefh. No man ever came to him for matter, and was fruftrated of his expectation. Thus alfo the word is ufed ( JJab: 3. 17. ) Although the labour of the Olive fhall fayle ; that is, though when you come to the Olive tree, you find no Olives there, nor fee any hope of a drop of oyle in your whole Olive-yard, yet you may ftill re Joyce in the Lord , he is able to annoynt and fill you alwayes with the oyle of gladnefs. Thus fob is conceived complaining here of his deceived hopes, much in that fence as God himfelfe in the Prophet (If*: 5.7. ) is fayd to be deceived. He looked for judgement, but behold opprejfton, for righteoufnefs , but behold a cry. I ( faith Job ) looked for better things, I looked for light, but behold darknefs, Hooked to be acquitted, but belyold I am hardly thought of and cenfured on every hand). I am quite dfappointed, matters fall out and are otherwife then I did expel}, in Jure meo Fourthly, I lie in my right ; is thus expounded, I am thought tkentioY. 1. e. t0 /, e ^ w ^//^ / maintaine my right, or fay I am righteous ; / am jud-

EmlZSu Z edal J*r>f»fa'*n f h ™»*!kgdi»*kitruth.

fendo putor AH wiefe readings of the text are given from the affirmative

mentiri. Pifc: tranflation.

But we, as alfo feverall o:hers tranflate by an interrogation, intimating the heateand earneflnefs of his fpirit,in wiping oft'this afperfion; Should I lie again ft my right ? I fhould not, I will net. As if Elihu had fayd ; Job hath infixed ft muchnpen his owne righ~ teoufnefs, and right, that he will not be taken off from it upon any termes, nay he hath fa''d, what ? fhould I knowing my felfe to be 'in-mcent ( becaufe of this cry againlt me ) cry guilty to this indite-went -j andfo betray my mm innoccncy 3 or give awjiy my right ?

Jtb

Jobflandsfo much upon his owne righteou[ne[s y that ifhejhould but An par efl ut acknowledge himfelfe faulty , he think** hejhouldlie y or wrong him- mmm fape* jelfe by fpeaking againfl his knowledge and conscience. And indeed ^J"3!f u. Job ( Chap: 27.4, 5, 6. ) fpake fully to this effecVThat it would be a wrong to or a lie againft .himfelfe, if he ihould not ftand up to the uctermoft in his owne right, and defend his innocency; and 'tis probable Elihu hits at that paflage, while he chargeth him with this paflionate expoftulation, What! Should Hie againfl my right ? Would you have me fay as you fay, and fo beare falfe wit-nefs, or be a falfe witnefs againfl: my felfe ? What ever comes of ir, I will not doe that. / mil not lie againfl my right , nor let goe my integrity ; I will not in civility to any other mans undemanding of me, fubferibe to my owne wrong, or fay I am, what I am not, or have done what I have not. Elihu brings this as a ftrong proofe of the height of Jobs fpirit, as if t© confeffe his fault were totfali below himi^lfe, yea to belie himfelfe j Should I lie againfl my right ?

•Hence not©. Firft , 7o acknowledge we have dene that , which we have not done y or that we are what we are not y is to lie.againfl our owns right , or to wrong our [elves.

As many lie,by fpeaking more good of themfelves then is true, or by denying that evill which in truth they are guilty of; f© be that fubmits to that guilt which he is free from, or confefleth more evill of himfelfe then is true, lieth againft his owne ibule. So did that Amalekite ( 2 Sam: 1.10. compared with 2 Sam: 51, 4. ) charge himfelfe falfely with killing Saul in hope of a reward from 'David for his good newes. As no man ought to lie againft another, much lefle againft himfelfe ; And as that man doth wickedly belie himfelfe, who faith he is better then he is, (for that's horrible bypocrifie; all fuch God will unmask one time or other, who thus cover themfelves with lyes, and fay ( like thofe in the Prophet) they have dreamed when they have feene nothing, but the vaine phanfies of their own braines, nor felt any thing but the preemption of their falfe hearts; Now ( I fay ) as he doth wickedly bely himfelfe who faith he is better then he is) fo for any man to deny that good which God hath done for him, or wrought in him, or what he hath done or wrought in the feare and power

X f x 2 • of

524 Chap. 34. An Exfofmon uym the Bool^jf^J o b. Verf.6. ©f God,-is a dangerous way of denying and belying his owne

right.

Hence fecondiy note. No man ought to admit a"? charge again ft himfelfe , wherein he is not guilty.

It is not in our liberty to give up our owne integrity, we may not °ive up the righteoufnefs and innocencyof others to a falle witnefs, if we can detect it, much leiTe our owne. Let no man lie againft his right. It is our affliction only to be wronged by others, but 'tis our fin to wrong either others, or our felves. Yet-Thirdly, Note. We may quick}) over-all inftanding ttpou our own right.

That caution of 'Solomon ( Eccl- 7.16. ) feemes to carry this obiervation in it. Be not righteous overmuch, neither make thy felf over-wife: whyJkouUftthoudefiroy thyfelfe. &meexpound this precept as a rule of policy, advifmg all to a moderation in the practife of (that wherein there can be, indeed, no exceffe ) true piety and religion ; as if it were a duty to ftudy and comport our felves to a kind of neutrality aad indifferency in the things of God, left we expofe our felves to the wrath and rage of men, who cannot beare it with patience to fee aay that are betrer or do better then themfelves. ButT conceive the Spirit of God in Solo* «wf,was farre from breathing any fuch cold bJaft, to nip either the buddings or higheft growths of godlinelfe ; and that ke would not at all abate any in the pra&ife of holinetTe, bnt intends. one of or all thefe three things. Firft, to take men off from any opmiona-tivenefle, about what they judge to be righteous and themfelves righteous in doing it, willing them to take advice,and not to lean to their own anderftanding,nor to reft in their own dictates as infallible ; or Secondly, when he faith, Be not righteous overmuch^ Keaning is, doe not exa6l the utmoft of others whick the Law in the rigour of it will allow ; he that will not 1 emit any thing of his right, is not only over-righteous, but may foon doe wrong ; or Thirdly, when he faith, be not over-righte#us, as he would not have men ftand ftri£tly upon their right with others, fo he would not have them fpeak much of their own righteoufnefle ; but rather fometijnes take blame to themfelves, then ( which was Jobt cafe) v

pro-

proclaime themfelves altogether blameletTe. As we are not to betray our mnocency, To not give a fhadow of any boafting in it. We feldome lofe by faying little of ©ur felves. And in moft cafes we (hould rather truft God fwh© hath promifed he will doe re, Pfal. 37.6.) to bring forth our right coufneffe as the light , then be over-induftrious in bringing it to light, 0: in bringing it out of that darknetTe with which it lyeth obfeured, either by or among men. As we ought never to lye againft our right, fo it may nor be convenient at fome times to fpeake all the truth of it which we can. This at leaft was Jobs fault, and it will be any mans who doth like Job, yea though he fliould be ( which few have been or are like to be ) under as great fuflferings as Job, The greatnefle whereof he aggravated to thehight in the next words,with which Elihu chargeih him.

My wound is incurable- without tranfgrejfion. •

An incurable wound is the worft of wounds, and though ro be wounded without tranfgreliion is bell: for him that receives it, yet it is worft for him that gives it. My wound is incurable.

The Hebrew is, my arrow; the arrow is a wounding weapon, and in this Text 'tis p'ut for the wound it felf. Job complained (Chap. 6. 4. ) The arrows of the Ailmighty drinl^up my fpirits ; •' There are arrows of two forts, and anfwerably there are wounds of two forts. There are firft externall, fecondly, internall arrows; God lliooteth bis arrows both into the flefh, and fpirit ; the for- , mer make a wounded body, the latter a wounded foule. Job may intend both, for he received wounds in both; his flefh was wounded, and all that belong'd to flefh, his eftate,his credit and good name were wounded, his foule and fpirit were wounded ,alfo, the arrowes of God were fhot thick at him, and hit him from head to foot. The Archers ( as dying Jacob faid of Jofeph, Gen. 49.23, Gravifima efi 24. ) for ely grieved hint, they [*tf] fhot at him, and (one of thtmfagittameaabf* Satan ) hated him ; but though his bow ( as to the rmine ) abode que tranfgrtf/i* m frrength y and the arms of his hands were made fir ong by tht hands one ' ^ ez: ofthe mighty Gedgf Jacob ; yet he cryed out as if there had been d© helpe, no healing, no hope for him. My wound

Is incurable. r , r .

Hane Jagittm

The word which we render incurable, fignifies not only what is ™J* , ? aMt

very ®^ Le '#*

-vem dohratam ve ry dolorous, or grievous, buc mifchievous, mortall, and deadly.

pAmt habsn- And from this word man is called Enofc in the Hebrew, to ihew

tem him Inojh how infirme and fraile he is, fin having given him a wound which

howio ab injir- j s incurable, by any thing but the blood of Jefus Chrift. Job felt

JimeffiKtf' ^ 1S woun ^ s > anc ^ ne *P ake of them, as a man fwallowed up with

defperation, and expected no cure of his prefent fad condition ;

My wound U incur able, and he concluded with that which is yet

harder, My wound is incurable

Without tranfgrejfion,

Mr. Broughton translates, My flroah^ is [ore without trefpajfe. Job in faying his wound was incurable , (hewed a defect in his faith, but in faying ic was incurable without tranfgre(TiQn,he feem-eth to (hew his defect in truth. For furely had there not been rranfgreflion in him, there had never been a wound upon him ; God had never fo much as broken our skin but for fin; Man had never felt fo much as the fcratch of a pins poynt by the hand of God, if he had not once prevaricated and Apoftatiz'd from God. We ow all our forrows to our fins,all our woundings to our tranf-greffings. How then doth Job fay, My wound is incurable without tranfgrejfion ? The word here ufed is not ufually put to figpifie fin in generall (though fometake it fo ) but fome fpeciall kind of t'IBSJ denetat 6 n i& t ^ at °^ more tnen an ordinary degree,a fin with a malignity, grave fielm a provoking fin ,• As if the meaning ofElihu were, that he heard vel Apojiajt- Job fay, Though his fin were not great, though it were not any *m. 5cult: rebellion againft light, nor dangerous Apoftacy, though his were a very curable fin, yet his wound was altogether incurable, his wound was great, though his fin was little. Now, becaufe Juftice doth ufually apportion the puniftment inflicted both to the nature and meafure^of the fin committed, therefore £ libit takes it (and he had too much occafion to doe fo ) as a great reflection upon the juftice of God,when he heard Job thus bemoaning him-felfe, My wound k incurable without tranfgreffion. To receive the leaft wound without tranfgreffion, is a great wound to juftice^ how greatly then doth he wound the Juftice of God, who faith he hath received a great, yea an incurable wound without tranfgref-Jion.

But where fpake Job thefe words, when faid he, My wound is Incurable without tranfgrejfion, ( we muft 6ring in that, Job hath

(aid,

■ ■—-— ■— -4

faid, to every one of thefe charges ) I anfwer, Job fpake of the arrows of God ( fhap: 6. 4. ) and that they were incurable, he faith in o:her words ( Chap: 16.13. ) His arrows compajfe me round about j he cleaveth my reines a/under ; he powreth out my gall upon the ground. When a mans reines are cleft in funder with an arrow, aneThis gall powred on the ground, his wound is incurable.

But where did he fay, My -wound is incurable without tranf-grtjfion ; Elihu might collect that from (Chap: 9.17.) He breaks eth me with a ttmpeft, and mnltiplyeth my wounds without caufe ; and from ( Chap: 16.16, 17.) My f?& is joule with weeping,&c. not for any injuftice in my hands. While Mary wafhed ths feete of Chrift with her teares ( Luke 7. 38. ) fhe might be fayd to foule her owne face with her teares. Teares, which (in a qualified fence,or as a token of true repentance) wafh and cleanfe the foule, doe yet blubber and diffigure the face.My face (faith Job) is foule with weeping,though my hands are not foule with finning, or any evill doing. This was, in effeft to fay what Elihu here ceu-fareth him for faying, 'My wound is incurable without tranfgref-fon.

Hence note. Firft, God hath his arrows, he can wound us when and where he pleafeth.

He fhoofeth and miffeth not his marke. He hath a quiver full of deadly arrows; take heed bow ye provoke him. 'jbb had a whole quiver of arrows emptied upon him for rriall,for the exer-cife of his patience. Woe to thofe upon whom God emptieth his quivers in vengeance. ( Pfal: 7.11,12, 1%.) God is angry with the wickjd everyday ; if he turne not, he will whet hisfwordjhe hath hent his bow, and made it ready ; hehathalfo prepared for him the inflruments of death, he ordaineth his arrows again ft the perfecu— H*rs,

Secondly, Note. The wounds which Cjod makes cannot be healed by any medicines but his owne.

Jobs wound was incurable, there was no balme for him in the • <?/W of this world) no Phyfician there, And therefore the Lo-d

bids

5-a B Chap. 34. An Exposition upon the Boo\of Job. Verf.6.

bids Egyp^m fcorne, feeke healing there ( Jer: 46. 11 .) Cjccup into G1 lead and take balmtf) virgin>the daughter of Egypt: in vaine (halt thou ufe many medicines , for thou {halt not be cured. Who can heale where God will wound ? ( Ffal; 38. 2, 3. ) Thine arrows ■ ftickjafl in me , there is nofoundnefs in myfiejh ; even David com-plained that the wounds which the arrows of Gocf had made in him were incurable. fvhjfis my paine pcrpetuall ( faid the Prophet, Jer: 15.18.) <wd> my wound incurable, which, rjefufeth to be healed? whenEphraim[awhisficknefs, andjudahfaw hiswound t then went Ephraim to the Ajfyrian , and fent to kygjareb to help him,yet could he not heale yeu,nor cure you of your wounds. (Hof: 5. 13.) God gives ftates or bod yes politick fuch wounds, as all the medicines and meanes in the world cannot helpe ; They may goe to the Ajfyrian, and fend to king Jareb, to this and that power; They may call a whole colledge of State-Phyficians or deepeit politicians for counfel and advife, yet neither one nor other can be a healer to them. Therefore in the next Chapter ( v . 1. ) the Church concluded upon another courfe, and a better addrefle, then either to the Ajfyrian, or to king Jareb. ['owe let m returne unto the Lordyfor he hath tome,and he will heale us; only the Lord who gives the wound can heale the wound ; the fame hand which fmites us muft cure us, elfe our wound is incurable.

Thirdly, Note.

T« complaine sf our wounds as incurable, er pafi cute, is an argument of our mbehefe.

'Tis good for us even to defpaire of help from creatures, and to fay the leaft wound (if but the fcratch of a pin ) is incurable by all the art, meanes, anci medicines which this world can ad-minifter,but to fay our wound (though never fo deep,dangerous, and deadly ) is absolutely incurable, is our fin. While we ruine our felves (that is,while we provoke God to ruine .us, yet) there is hope in God; O Ifrael, thou hafi defiroyed thy [elfe, but in me is thine helpe ( Hof: 13.9.) defpaire as much as you will of creatures helpe, but jlifl hope in God.

Thirdly, In that he faith, My mund is incurable without tranf-grefto*.

Note.

The

The Lord piay, and doth take liberty to affitt tho[e grievoufy t who have not finned greatly.

There is no mm liveth and finneth not, yet every man is not (in ftrict fenfe ) a finner, th.it is, a g eat (inner, a rebdl, a worker of iniquity ; yet the Lord when 'tis needfull giverh them great wounds, who have not ( comparatively ) finned greatly. Though no (in fhould be little in our eye, yet there are degrees of fin, and fome are lefle then others in the eye both of God and man. Elihn chargeth Job , not as faying he had no fin, but becaufe he complained his wounds were great, though his fins were not; or that there was not a due proportion between his offence and his punifhment, his fins and his fufferings.

Hence note, Fourthly. Though the Lord taketh liberty to affile! thofe greatly that have not fwnedgreatly , yet they muft not take liberty to comflaine of

the greatnefs of their ajflittiens , how little fever their fins

have been,

A gracious heart lookes upon the leaft of his mercie?, as greater then the greateft of his good defervings, and upon thegrea-teft of his furferings, as lelie then the leaft of his ill defervings or demerits. And furely ( befides that liberty which God hath, as he is fupreame,and foveraign?, to afflict whom he will, and in what degree he wilf we muft kno»v, r hat,the leaft hn deferves the greateft wound. Anevill thought deferves all the evill that can be heaped upon us. Whatfoever we fuffer on this fide hell is lefs then the leaft of our fins. And therefore if we have reafon to con-fefle our little fins great, and our greateft wounds lit le, compared with our little fins; how much more fhould we confefie our great furferings little,compared with our great fins,as the Church did ( Ezra p. 13. J After alt that is come upon m ( our long wgl hard bondage in Babylon ) for our evill deeds, and for our qreat trefpajfe, tkon 0 Lord, haft punifbed us leJJ'e then our iniquities dc-jerve.

Further, from the whole verfe, in that Elihu chargeth Job with thefe feverall fayings. Obferve, Firft. %/igood mansfayxngs are often worfe then his meanings.

Y y y Eli/.*

Elihu rebuketh his fpeeches, not his fpirics ^ his words though in fome refpeft true, yet were dangerous, and becaufe not well explained by himfelfe, fcandalous to others,But his heart was not rrecherous, nor the bent of his mind wrong fet, in uttering them. Kvilimenmay fpeake good words, but'tis with a bad heart; Good men iometimes fpeake bad and offenfive words, yet with honeft hearts ; and when their mindes areferene, and they cleared from thole clouds of perturbation,which havedarkned them, they (&s Job) are.ready to recant them, and repent of them.

Secondly, Note. It is cm high offeree to intimate any thing whith doth in the leaft intrench uf9n the Juflice^ and right eoufnefs of God,

To fay,God hath taken away our judgement, may call down? judgements; To fay,we are wounded without tranfgreflion, is a great tranfgreflion; and the reafon,why it is fo,is plaine, beeaufe fuch fayings, tell the world, that we futfer,. if not quite without deferr, yet more then we deferve; and what is this but to juftifie our felves, and lay blame upon God, then which ( as was Aewed at the idverfe of the 3 2d Chapter) nothing is more derogatory ts God, or more blame-worthy in man.

Thirdly, Note. If we fpeaJ^ amiffe, or indifcreetly about the dealings of God with tit, roe may thanl^ our felves if we are hardly cenfured, and [onndiy chidden for it.

Though Jobs heart was honeft, yet his tongue was intemperate, and he too bold with God; and you fee how God ftir'd up the fpirit of Elihu to lay it home to him, and bring him upon hi? knees for it. They who vent unwarrantable fpeeches, muft not thinke much if they meet with Inarpe reproofes and cutting cen-fures. Tongue-faults feldome efcape without tongue-laihes; And 'tis a mercy to meete with them from a faithfull friend; Their lafhing and cutting tongues prove healing tongues, ( Tfal: 741. 5.;

Fourthly, Note. Every fpeaker is at the mercy of his hearers.

No manknovvs what gloffe his words may have put upon them

when

when once uttered. Here arefoure fayings brought againft Job> yet Job never fpoke any of them expreiVdy,or in fo many words, but Luch colle&ions were made ( indeed they were, as not wife, lb not favourable collections) from what he had fpoken. And he had but a poore remedy left, to fay he did not meane them fo. Take heed what you fpeak,words are ufually judged as others un-derftand them,not as you mean them.Indeed charity doth always incline to the beft conftruc-tion ; and will not interpret that ill, which may beare a better interpretation. But who knoweth whether his words fhall alwayes meete with a charitable interpreter, our words doe not often meete withjuft ancfequall ones. Nothing, indeed, is more common with uncourteous hearers, then to mifconfter thofe they heare, or to judge of what is fpoken rather as it may be taken ro the fpeakers hurt and defamation,then their owne profit or inftru#ion. And therefore though I would advife every hearer to ufe as much charity as may be, yet Iwouldalfo advife every fpeaker to leave as little as may be to the charity of his hearers.

Thus much of the firft part of the charge in thefe foure fayings. In the three verfes following, Elihn profecutes the charge, and ftanderh in admiration, as here at the fayings of Jp£, fo there of his doings.

Y y y 2 JOB

532 Chap. 34. trfn Expofitwn upon the hook^of J © b

JOB. Chap. 54. Verf. 7,2,9.

What man is life Job, who drinfeth up fcorning life water f-

which goeih in company with the worfers of iniquity^ and walfeth with wicfed men.

for he hath fay d ? it profiteth a man nothing that he fiould deUght himfelfe xsith Cod. •

THefe three verfes ccntaine the fecond charge or accufari-on, which Elihn had drawne upagainft/^. And in it we may diftinetly confider ; Firft, the forme of it; Secondly, the ■matter of ic.

The forme of it is by way of queftion; ivhat man is like fob ? The matter of it confifts of three heads.

• Firft, That he vvas a man of a fcornfull fpirit towards others, or that fee had fubje&ed himfelfe to the fcorne of others; What man is life fob) which drixleeth up [corning like water ?

Secondly, Elihu chargeth him, as having fellowfhip with men of a vaine and offenfive convention (t/.8th ) which goeth in company with the workers of iniquity, and walketh with wicktdmen.

Thirdly, He chargeth him ( which is indeed the ground of the former) That he was a man, not only of unfound, but of blafphe-mous principles and opinions ( v . pth ) For he hathfajd , it profited a man nothing that hefhnld delight himfelfe with God. This 9th verfe is the proofe of the eighth ; For fome might enquire, How doth it appeare, that, fob goeth in company with the workers of iniquity,andwalheth with wicked men ? Elihu anfwers, Itap-l- *a eth by his words, ot from his owne mouth ; For he hathfayd i it profit eth a man nothing , that hefhottld delight himfelfe with God. And if a man once judge that there is no profit in the wayes of God, he thereby declares his confent to the wayes of the wicked. That's the fumme of the charge, andthefe the parts of it.

"OH nm pro Verf. 7. what man is life fob ?

tuolibet hoiftir

ne fumitur fed The word rendred man, doth not fignifie every ordinary man,

pro daro <& but a great or wife man, a famous or a powerfull rrun.What great

or wife man is like Job ? Poflibly fome may be found among the dreggs of the people or among the common fort like himlelfe, but among men of honour and reputation for wifdome, furely> there are none to be found like him. Yet fome take it ( out of the ftrictnefs of the original word ) for a man of the loweft or meaneft condition ; What man is like Job ? that is, no man, no not of the meaneft degree is like him. And fo the queftion may be carryed under a threefold notion.

Firft, As a vilifying queftion, what man is like Job ? Who is there that hath but the name and face of a man that would doe or fpeak things as he ? Job,m this matter, is worfe then any man, then the worft of men. He a&s and fpeaks at a lower rare of prudence and piety then many , if not then any of the loweft among the ions of men.

Secondly, We may look upon it as an angry paflionate queftion, a queftion carrying in it higheft indignation ; what man is--like Job ? who fo vaine, rafh, foolifh and inconsiderate, as he ? I hav* fcarce the patience to fpeake or think of him.

• Thirdly, We may take ic as an admiring queftion ; what man u like Job? It is a thing unheard of, even a ftupendious prodigie, that a man fhould be or doe as Jm All forts of men abftaine from or decline, yea fcorne fcorning ( 'tis a thing fo unbecoming man ) but chiefly they that are great, noble and honourable, fuch as Job hath been in his time, yet he is turned fcorner. As if he had fayd, Who hath heard the like ? was there ever fuch a man heard of, who either ufed fuch fcornfull language againft others, or layd himfelfe fo ©pen to the fcorne and contempt of others 1 What man is like Job,

Who drhketh up fcorning like water ?

That's matter of admiration; Elihn might have found out many other matters, wherein Job had no fellow, no parallel, fcarce- / any like him in the world;whofo afflicted,fo humbled, fo broken, fo deferred by his owne relations, fo vexed wich friends and comforters like Job ? But he dorh not put the queftion upon his fuf-ferings, but upon his fin ; What man is like Job, who drinketh up fcorning, &c. Drinking is here ufed metaphorically, and lb 1'ke-wife are eating,devouring,an ' fwallowing up often ufed in Scripture, to denote that which is done to be done with much greedi-

nefs,

534 Chap. 34. An Exfofitlon upon the Bsol^of Job. Verf. j'.

nefs, and with a kind of delight. And whereas there is a threefold rneafure or degree of drinking ; Firft, foberly, or for necef-« firy: Secondly, plentifully or for moderate delight; Thirdly, ex-ce'fliveIy,or fo: drunkennefs,ind the fatisfying of a luft. This third feemeth to be here intended 3 even an exceifwe drinking of fcorne, till he was as a drunken or mad-man with it, or ( as we fay) mad drunke ; Fo: the text faich, What man is like Job, who drinketh up \oyrnuig. He doth not only taft it a little, and lip at the {corners cup, but drinks ic up to a drop, or to the botcome. He drinketh up

1 fcorning.

&ufi ita vide- ^ nd iLm ' s a ^range kind of drink,one of the worft if not altother wet fantw the wbrft of Natures brewing. Scorning may be taken tvvowayes, exapitur ut either paiTively or a&ively;fome take it in a pafTive fignification; Job ? brbitfiib- ft/fat MAn is like Job, who drinketh up [earning like water ? that is, ^"r^tmJ 4 who is l0 fcorned > 0r vvh '° f "bjeaeth himfelfe to the fcorn of men mr. Druf: as ^ e h acn d °n^-What wife or difcreete man did ever lay himfelf Signified Jo- lb naked , fo open to contempt as he ? or who like him would tux ad fi ri- render himfelfe fo ridiculous, fuch a laughing ftock to all his hear-dendam omnes erSj vv h 0 are \^ ut racionall and underftanding men ? It cannot be

?S/!4T denied ( ™ r doch Elibfi m f P eakin g thus courfely of him deny it) nibui ititur. but tnat l°^-> moved doubtless by the holy Ghoft, had fpoken ma-Merc: ny excellent things, full of divine light and learning , yet moved with paiTion, he fpake fometimes much amifle, and is charged for it, as if like a fhamelefs perfon, he had proffered himfelfe, by k-vifh and intemperate language to the lafli of every tongue. • Secondly , Scorning may be taken actively; what man is lik* Job,who dr'mkjth froming like water ? That is,where lhall we find iuch a fcorner?who hath uttered fo many reproachfull fpeeches,as Job ? He drinketh fcorning, as if he thought he could never fill himfelfe enough with fcorning. This interpretation may have a a double reference.

Firft , To his friends, who it feemes, were very fenfible that he put fcornes upon them. Zophar complainetrTof it ( Chap: 11, _gv J When thon mockeft (hall m man make thee ajkamed ; As if he fiad fayd,vvhen thou haft mocked and derided us,lhall we let thee alone, and fay nothing ? {"hall we {uflfer our felves to be abufed md paile it by inhTence ? ought we not to tell thee of it, and rebuke

buke thee tor k openly, and to thy face, that thou mays ft fee thy error and be afhamed of ic ?

$eo©udly,(which is yet higher,and I judge too high) his fcorn- Bib^efibfan-ing is referred byfojne to the dealings and providences of God, tmionem relut aslf he had fpoken of them with a kind of fcorne,ac leaf} with that oquamep ejjb irreverence, and flightnefs of fpirir, which Eliphaz, did early and P le " um f mm ' earneftly admonifo him of ( Chap: 5. 17 J Defpife not thou ptejjj* JjJ^ thaftning of the Lorded which the Apoftle cals The exhortation, which fpcaketh unto us at unto children ( Heb: 12. 5. ) Mj[on defplfe not thou the chaslemng of the Lord. Tnus alfo Elihu may in a qualified fence be underdood charging fob with drinking upfcorn-Ug like water. As if upon the whole matter he had fa yd, Job hath drunke fcorne nil he u almofi drunken with it, at leafjt, he is fo full of it, that hepowres it out upon every one that comes neare him, and which is w'^rjl of all, he fpeakes fo unbecomingly, that we fkallmP much wrong himfifwefay he hath fpoken or ailed defpipngly (which is a degree offp easing or attingfcornefully ) somermng the chaften-wgt-ojGed upon him.

Further, When'tis faid, He drhkethfcorning like water.

Ic may imply three things; Firft, the frequency of his learning, he doth it commonly, he is at fcorning as often as at drink-ing;Secendly, the content which he was fuppofed to take in fcorning, water cooleth and re.frefoeth the heated and wearied body; Thirdly, it may note the eafinefs or naturallnefs of it to him. To drinke is nacurall toman,irputs him to no paines nor ftudy. We fay proverbially of that which a man doth without trouble ; He deth ic as eafily as he drinkes.Bnt of this word drinking and drinking like water, the reader may fee more upon thofe words ( Chap-15.1 6.) Man drinke:h iniquity like water.

Once more, whereas £//w»-faith of Job, He drin\&sth fcorning

like water.

Some have made a criticall obfervation or diftinftion about it; Elihu doth not fay, he drinketh fcorning like wine, but like water 1 They who are provoked or led onto fin by the- delight and fvveetnefs which they find in fin, are fayd to drink it like wl*e ( Vrov: 4. 17. ) They drink the wine of violence ; or they drink

violence:

5 3<* Chap. 34. An ExfeftlcH ttfsn the Bsol^of J © B. Verf. 7.

violence % vine. It goech dovvne fweetly and pleafantly ; But ( fay they ) fuch as fin, not out of pleafure but out of will 'or out of an affeited malicioufnefs, are fayd todrin\ iniquity like water ■, which hath little pleafure ink, Utile fweetnels or taft in ir. There's fmall favour in water comparatively to wine and other delicate or delicious liquors. So that ( according to this notion ) they drink iniquity like water, wfco fin for fins fake, And indeed fome are fo delighted in fin it felf, that they will fin in that which yeilds them no delight. The very a6t of doing evill is more contentful! to them, then any fruit or confequent of it. Buc we need not ftay in this nicity, the general! fence falls hard enough upon Jobjto drink fcorning like water, is to be much and often in fcorn-ing. Water is the cheapeft liquor, and of moft common ufe ; every man can goe to the price of that which cofts nothing (in mott places ) but the labour of taking it up. What man is like fot> y that drlxketh fcorKivg lil^e water ?

. Taking the words in a pamve fence, as Job was a perfon fecrn-ed,and drunk in the fcornes of men powred upon him,as the earth drinketh in water.

Note. 'He behaveth himfelfe unlike a man , that layeth himfelfe open to, and readily admits the feorne of men.

It is an affliction to be fcorned by others; But it is a fin to render cur felves a feorne to others and not to be fencible of it.

Secondly, ( which I rather adhere to ) taking the active fence, he is charged with fpeaking fcomfully to his friends, or of the dealings oi ; God with him ; how farre this* charge might reach JW>,hath been touch: a little already;and will be cleared yet further before the clofe of the whole matter brought againft him in this context. But in the meane time, from the general fence of the words ( not concluding Job broadly fuch a one )

Obferve. Scorners arre the vilefl fort of men.

What man is like Jeb y who drinketh fco:ning?No<" to doe good is ftnfull, but either to lcorn that which is good or thofe that are good is farre more fiofull. That man is gone his funhell length, or afcended to the higheft ftep of fin, whotu.neth fcorner, or

gives

Chap. 34. An Expefition upon the Book^of Job. Verf. 7. 537

gives himfelfe a liberty to fcorne others. The firft words of David fpeake this ( P[al: 1. 1. ) Biejfed it the man that walkjth not in the coun[elh[the ungodly, norftandeth in the way o[fwners, nor fittetbin the [cat of the [corjtfyll. Here are three degrees of (inning ; walking,ftanding, fitting: He that fitteth in the leate of the « icornfull, or hath commenced [comer, hath taken the higheft degree, and is the chiefe Graduate in the Schooles of fin. And as to lit in the feate of the fcornfull, is the highell degree of finning, fo they tffet are got into that feat,care not how long they fit in ir, yea,are hardly ever got out of it.So much that chiding queltion or expoftulation of Solomon doth fully import {Prov.\ . 22. ) Ye [corners, how long will ye delight in [corning ? As if he had fay#, When fhall it once be ? will ye never have done, nor give over that trade ? Scornersare therefore the worft of men, becaufe they decide the belt b.oth of things and men ( Prov: 21. 24. J Proud and haughty [corner /k his name, who dealeth in proud wrath. Scorners are the children of pride. A proud fpirit vent^ it felfe in fcorn-ing. Pride doth not appeare fo much in apparrell, in gay clothes and new fangled fafhions ( all which are often ufed as flaggs of pride and vanity ) nor doth pride appeare fo much in prajfing our lelves ( though there it appearerh'much ) as it doth in fco;ning others. Proud [corner is his name. And as the" fcorner is a proud deipifer of others, fo aquarrelfome contender with others,and till he is feparated from men,there is noihing but feparatinn,no peace among men ( Prov: 22. 10. ) Cafi out the [corner, and contention (hall goe out ; yeafirift and reproach [hall cea[e; which plainly in-timateth, that ftrife cannot goe out till the fcorner be cali out. And therefore Solomon (Pro: 24. 9.) calbth the [corner an abom-nation to w<*#.Thus the Scripture fets the fcorner among fintiers of the chiefeft rank and firft forme ;I may fay, he is of the rirft three, if not the firft of that three. Therefore take heed how ye drinke fcorning, efpecially take heed it be not your mornings draught; for as it comes from the heart, fo it will fly up into your head, and unfit you for any good worke, at leall, that day.

. Againe,f:om the limi^itude here ufed, to drinl^ up [coming llkj water, which ( as hath been fhewed ) holds out the readinefs and connaturallnefs of an action unto him that is charged with it." Note. The mere fajily any one fmr.eth, the greater is his fin.

Ic is beft to come hardly off in finning,and when k goeth hardly downe ; Many fin as eafily as they eat or drink. They eat up my people as bread y ( faith God, Pfal: 14.4. J that is ( as we fay ) they make n<3 bones of it; there's nothing fiickes in rjieir throats, • nor troubles their confidence. Where fin lives altogether unmoj-lirred in any man(it doth fo irrevery mcere naturall or unregene-rate man) 'tis no more tahim to fin,then it is either to live, or to eate and drink for the maintaining of life. But they fhall feele foreft paines for finning, who have finned with greateft^afejthey fhaJl drinke dammage by fcorning like Gall and Wormewood, who have drunke fcorning like water. Elihtt having thus taxed Job witn fcorning at good men, proceeds to tax him with overmuch freedome and familiarity with evill men.

Verf. 2. Which goeth in company with the workers of iniqmty r and walketh with wicked men.

Noftitur ex wmite &c

fuSy,

As if he had fayd, you may know what he is, by the company hekeepes.

He goeth in company with the workers ofiniquity, or he aflb-ciates and puts hijnfelfe into the fociety of the workers of iniquity. Elihu. doth not fay, he dwelleth among the workers of iniquity j The beft man in the world may dwell among bad mzr^Lot dwelt in Sodome. We muft goe out of the world, if we will not be a-mong the wickedjthe world is every where full of the workers of iniquity.But (faith he) he goeth in company with them.Which intimates the a&ivenes of hisfpirir. with thenvyea the election of his fpirit,or that he chofe their company.Though a good man may be in the company of the wicked, yet he doth not choofe their cem-pany; He is not of their body of their fociety or gang. A wicked man doth not content himfelfe to be among the ordinary fore of finners, he is for, and beft likes the worfi of finners, workers of iniquity. All are finaers naturally, but fome are finners artificially ; they ftudy fin, they contrive and plot mifchiefe ; They devife iniquity upon their beds, faith one Script we ; They weave thefpi-ders webb, faith another. Here's artifieiall finning. The Greekes call fuch, Jin-workers, and crafts-men in evill. I have had occafion to fneake of thefe from other paffages of this Booke. Here Elihu tohighten the charge againft J«b, faith, He goeth itucompany with

( foch

Chap. 34/ An Exfofition uf*n the Boel^of Job. Verf. 8. 539

( fuch or choofeth fuch kind*of company ) the workers of i»i~ qnity ;

And walketh with wicked men.

As our holineflfe is exprefled by walking with God, fo our fin-fullneflfe by walking with wicked men. To walk with God is all the commendation oi Enoch y who was iojioly on earth that God tooke him up to heaven, ( Gen. 5. 22. ) He had this tejflmony (faith the Apoftle, Heb. 11. 1 5. ) before his tranjlatien, that he f leafed God. To walkjwith God y is to pleafe Cjod y . or to give up our lelves wholly to God. Can two wall^together except they be agreed f is the Prophets queftion, ( Amos 3.3.) They who walke toge-* ther are fuppofed to have one will, as they are feen to have one way. What God willeth they will, and what God willeth not, they will not who walk with him. To walkjwith wicked men im- ■*' plyeth an agreement with them, and a conformity to them, as being of their fraternity, company and livery. They that-walk wirh wicked men, declare their familiarity with them* or that their mind and manners are the fame. The Apoftle tells the Corinthians ( 1 Cor. 3.2.) Whereas there is among jeH envying^ ftrife anddivi/ionS) are ye not carnall and wal\as men , that is, as men in their naturall and finfull condition walke. Though ye are fpiricuall in your ftate, yet ye a& as carnall men. Now, as it is finfull for a godly man to walke as aman, or according to man, ( as our Mar- . gin hath it, for he fhould walk as God ) fo it is much more finfull to walk with wicked men, or according to the worft ©f men. Thus the Apoftle defcribes the converfation of the Ephefans before conversion. (Eph. 22.) And youhath he quickened who were dead in fins and trefpajfes, in which fometime ye walked according to the cwrfe of this World, Thaj'is, according to the tide, current and ftreame of the times and places wherein ye lived. Man naturally «^» itur tun deth not walkjwhere he ought to goe y but where kefeeth the mofigoe. ? ua «<»<*«»*. He is led by the worft of examples ( fuch afe the example? of the moft or of the many ) ratherthenby the beft of rules. It is our duty, and it fhould be our delight to walk with thofe who delight in the Law and in the way of God. David faith ©f his deTceitfull friend, but reall enemy. ( Pfal. 55.14.) We walked unto the houfe of God in company. As if he had faid,. time was when he and I were as if he had beenI,both of us but one, in that one thing ne-

540 Chap. 34. An Exfofnion upon the BM^jfJ o b. Verf.8

m

ceflary, the worlhip and fervice ofTGod. It is a' good argument, that man hath an heart for God, who walks with good men in the waves of God. To converfe much with or to be much in the company of good men, is a probable figne of goodnelfe ; but when we wlke with them to the houfe and worlhip of God, or converfe with them in the dutyes of holinefle, this is a great (though no infallible J argument o£ goodnelfe. And to be fure to walk with eviWJien, clpeciaily to joyne with them in doing evill is an argument that the man is evill. Therefore Ellhu may feeme to bring a demonfkation againlt Jobs godlinefi'e ('that he intended ic not fo I fhall fhew afterwards, bur, I fay,he feemes to fay fo) 'while he faith, Job walked) with wicked men.

The Hebrew Phrafe uied in the Text is more then ( as we ex-prelVe ) wicked men, we may render it men ofwickednefje ; the Scripture calleth thofe men fo who are ( as ic were ) transform-0 ed into vvickednelfe, or formed up of wickednefle. As fome men

are fo witty* that we call them men of wit, and others fo judicious that we call them men of judgment, as fome are fo skilfull and cunning, that we call them men of skill And cunning ; fo fome are fo wicked, that the Scripture calls them men of wickedneffe ; even with thefe very dregs of mankind, it feemes Job conferred. He goeih in company with the workers of iniquity, and walketh with wicked men.

But here it may be queftioned, was it indeed fo with Job, or was Job fuch a man as he is exprefly charged to be both in this and the former verfe ? Did Slihu judge him Afcomer, a companion of the workers of iniquity, And a walker with men of wickedneffe ? DoubJefle that's not Elihtts fcope or intention; nor could he * imagine that Job y in ftridl fence, was either a fcorner of good men, or chofe the company of wicked men. And furely all that knew Job could certifie fupon their knowledge ) that he was a man •' of a •; acious fpirit and unblemifht life; that he loved good men and iweeily converfed with them, and therefore was farre from clonng with deboyft companions, or men of a profligate fpirit. Why then dorh Elihu fpeak thus ? or fpake he the words of truth and iofcr. iety while he ipake thus ?

I anfwer, this forme of fpeaking doth not alwayes import a likenefle of cenverfation and difpofition, as fometimesic doth, {Prov.i. 11,15.) Come with us, And cafi in thy lotamon^tu,

let us ail have one purfe. cJW; /*», walkjiot then in the way with them^refraine thy foot from their path ; that is, cioenot hearken ro the call of thole workers of iniquicy. Here in the Text to goe in company with the workers of iniquity, and to vvalke with wicked men, notes only the doing or' fpeaking that Which carryeth fome likenefie to them, not a being altogether like them. A man is faid togoe and walke with others, when he fpeaks or doth thac which feemes to fuite and favour their principles, opinions or practices, though in truth they are the abhorrence of his foul. Elihu durft not,, could not aflerc directly and properly that Job y who was a man famous for piety in the dayes of his profperity,and who in his a(fli6tion had not the leaft degree of ability or opportunity for it, walked wich wicked men : But becaufe in the an-guifh of his foul he fpake fometimes intemperately of the dealings of God ( which is the guile, fpirr, and common language,in fuch cafes, of wicked and ungodly men ) therefore he chargeth him as fymbolizing or complying with men of wickedneffe. So that when Elihu faith, hetoeth with wicked men, he doth not accufe him for keeping bad company in his rjrofperity ; but with fpeaking hardly of God in his adverfity, astmgodly men ufe to doe, when they are under his hand. He doth not fay,you upon fuch and fuch a day kept evill company and converfed wich men of wickednelfe ; buc you have fpoken much like the wicked in the day of your calamity^ That this was his fcope appeares plainly by the proofe of this charge, which is alfo a new charge ( verf, 9. ) For he hath [aid jt profit eth a man nothing that he fnould delight himfelf with God, E-lim doth not fay, fob walked] with wicked men, for we have feen him in their company-, and he hath been as vaine and wicked as they. But his proofe than fob walked with the wicked was from his words; Forhehath [aid itprof'teth a man nothing, &c. This is the language of the wicked, thus they ufe to fpeak about the waves of God ; and Job hath fpoken thus; therefore, what man is like Job that drwketh [corning like water, wlichgoeth incom~ pany with the workers of iniquity, and walketh with wickedmen. I need not ftay here to fhew how great an evill it is to keepe evill company, for that was not the fin which Job was a.ccufed of. Yec from the letter of the Text,

Note

542 Chap. 34. An Exfifit'u* upon the Booj^of J o b. Vcrf.5.

Note firft. Joafj'oeiate with wicked men , or to ch'uje wicked men for $nr company > is the markj>fa wished man.

A godiyman may be among wicked men, bi^t.he doth not chule their company. He while with them is as Lot was in S&-dom, his righteous louie is vexed. A godly man is among wicked men, as his graces are among his corruptions; as his humility is with his pride, his faith with his unbeliefe, chefe are all in his ibul at once,but his faith doth alwayes ftrive againft his unbeliefe, his humility oppofeth his pride , his grace of felf-deniall, refifts his felf-feeking, his meeknefs his pahions, and his patience the unquietnefs of ipirit. A godly man is pained in the company of wicked men, as David was ( Pfal: 120. 5. J Woe is me that Ifo-ioHm in Mefeeh-, and dwell in the tents ofKedar. *J)avid wasthere but he did not delight to be there. To aflbciate with the wicked is proper to the wicked. The Apoftle gives that caution (Eph: 'j. 11. ) Have no fellowfhip with the uh fruit full work^tf darknefs^ but rather reprove them. Seeing the works of darknefs are unfruitfull of any good, it muft needs be bad% have follownSip with them. As we mult not at all joyn with wicked men in fpirituall communion or Church-fellowfhip ( 2 [or: 6. 14.) Be not unequally yoa-ked with unbelievers ; for what communion hath light with dar\-nefs , and Chrifi with Belial^ &C. Come out from among them y and touch no uncleane thing. So we fhould have as little civill communion or fellowfhip with them as we can; and when we are ne-ceflitated to have civill communion with them, we muft uttefty avoyd all finfull communion with them, that is, communion with them in their fins. It is both a fhame to Gofpel profeflion and a great offence to the fincere profeflbrs of the Gofpel, when they wboprofeife it are much in the company of the workers of iniquity, and walke with wicked men.

Secondly, Prom the matte: of the charge,

Obferve. While godly men behave themfehes like wicked menfhej may be fajd togoe in company with them.

This heavy charge falls juftly upon them whether rhey de-meane themfelves in their affliction ( as Job in fome fort did )

like the wicked, or in the dayesof their fullhefs and profperity. If we fpeake or doe like wicked men, we have our amends in our hands if we are numbred with them, though we are not really of their number. Some good men when they have got much of the world about them make but an ill ufe of it. Are wicked rich men proud? fo are they in a great meafure,you may fee vanity in their houfes,and fuperfluity upon their tables, as if they alfo were ma-. king provision for the fiefh to fullfill the lufts thereof. Now if a godly man,when he hath the abundance of this world makes him-ielfe more unfit for the next world; is he not in this like the wick-ed?or if when God layeth him low, he be full of complainings and have rifings of heart againrt the dealings of God;what is this but to do like the wicked,who in their ftraits quarrell with God,& blaf-pheme his name ? (Z/^.-S. ult.J When they are hungry and hard be-jfeady they curfe their God and their King. Thus the wicked doe ; and it was the Devills plot to make Job do fo too; and becaufe in the extremity of his fufterings he ipake fuch things as favour'd of a murmuring fpirit, Elihtt taxeth him as walking with wicked men. For as when wicked men a£ and fpeake like good men, it may Be fayd they goe in the company with the godly, and walke with the workers of righteoufnefs, though they are ftarke nought all the while, being ( as the Apoitle gives their character, Tit: 1. 1 6.) Abominable^ difobedient f and unto every good worke reprobate j So fome good men under temptation act and fpeak like the wicked, yet retaine their goodnefs,and are as to the generall ftate of their perfons, and bent of their hearts, acceptable, obedient, and en-*^:lined to every good worke. It will doe the wicked no good ac laft, that they have thus gone in company with* the gpod ; but it is very finfull for and hurtfull to good men, to «oe in company or walk with wicked men , though it be but ( as Eiihu makes his proofe of it againft Job) only in uling*their Sibboleth-pi fpeaking a language like theirs.

Verf. p. For he hath fayd, it profit eth a man nothing that he , fhould delight himfelfe with God.

I (hall, Firft, open th; words a little, and then, Secondly, in-" • quire, ( as of the former) how Job might fall uader this accufa-tion. *

He

544 Chap. 34. An Expofitlon upon the Book^ef Job. Verf.p.

Tie hath fay d , it profit eth a man nothing.

That is, a man (hall get nothing, or have no advantage by it. As Chriit faith (. Mark^%. 3 6. J What (hall it profit a man to gaine the whole world, and lofe his owne foule ? But what was this trade which Etihn accufeth Job to have called unprofitable? Surely that which of all others is moft profitable. It profit eth a man nothing

that hefhoulddelight hlmfelfe with God.

This goes deep; Ellhu doth not tax him with faying it profit-eth a-man nothing to doe this or that good, which God command-eth, but ( which is more ) that hefhould

delight hlmfelfe with God.

njn ^ e vvor d rendred to de/'ght, hath a three-fold fignification,

and all very full to this poynt and text.

Firft, To run, which is the fpeed of our pace. Thus the Sep-tuagint render it, Although he run with God (Cant: 1.4. ) By rea-fon of the favour of thy good oyxtments, therefore doe the virgins Live thee , draw hs and we will run after thee. To run is more then to walk. To walk with God, notes our obfervance of all holy duties, but to run the way of Gods commandements, notes us zealous in them and for them. To run, requires net only an honeft heart, but a large one ; and therefore David hyd ( Pfal: 119. .5 2.) / will run the way of thy commandements y when thoufhalt enlarge my heart. Thou (faith Ehhuyzfob ) hafi fayd, ( according to this reading of the word ) it fhall not profit a man though he run with ' God, though he mak« never fo much fpeed in his wo.k and wayes** though he be ( befides faithfuli and upright) forward and active for God.

Secondly , The word iignifieth To have or be of the fame will or mind with another. Thus alio fome render it here ; It profit eth not a man, though he willeth with God, or be of the fame mind with Qod. The Apoftle exhorts ( Phil: 2. 5. ) Let thU mind be In yon which was in Chrlfi Jefus. To will is an internall morion, to run an externaII; How faft foever a man may run with God in outward actings, yet, pofhbly, he do:h not will with God at all, nor hath a mind conformable to the mind of God. The hypocrite is." thus fet out ( Pfal: 50.18, \<).)wUen thou [awefl a thiefe, thou

con'

Chap. 34. Ah Expofition upon the Book^of Job. Verf. 9. 545

conftntedfl with him, &c. Thou hadtt a mind to be a thiefe as well as he. One wicked man minds and wills the fame things with another, and all godly men will the fame things with God. Yet ( faith Job) ttjkall not profit a mafr y though he have the fame will with God, or though he willeth the fame good things which God himfelfe willeth.

Thirdly , The word ( according to our translation ) fignifieth more then barely to will,it takes in the affections and joyes of the foule. He that delighteth in God, h.uh fweet content and complacency in God, he not only approves of all the fayings and doings of God, he not only follovveth his counfell, and his conduct, but is highly pleafed and fully fatisfied in God. Delight is the reft of the foule. When we delight in God, and find every a&of obedience our joy and our fong, our meat and our drink, then the heart is wound up to the highelt pitch of holinefs. And therefore - as his heart is fallen downe to the lovveft pitch of unholinefs, who fayth, it profiteth a man nothing toferve God, fo is his much more* who faith , What Jhall it profit a man though he delight in God?

But here againe it may be queried, Where did Job fay, that it (hotild profit a man nothing though he delight himfelfe with God ? If you read his difcourfe all over, he never fpake thefe words dire&ly or explicitely,they are the language of hell. But Job had fpoken words, which( unlefs taken in a very favourable confl.ru-£tion )might beare this cen'ure. He fpake thus,in a manner,while he at once juftified himfelfe fo much, and cryed out as much of the hard dealings of God with him. And while in many pafftges ofthisBookehedenieth that the godly have a prefent reward in this life, and alfo affirmeth that many wicked men injoy outward profperity, and pafle unpunifhed. Thefe fpeeches might eafily be interpreted ( by common and carnal men efpecially ) that, Job thought it an unprohtable thing to delight in God. For if All things in this life come alike to all, to the godly, and to rhe wicked, what doth it profit a man ( as to this life ) that he fhould delight himfelfe in God ? who among the fons of men(tbat know-eth of no profit beyond this life ) can delight himfelfe in thar, which brings no profit ? Job alfo fayd (Chap: p. 22. )Goddeftrcy-eth the wicked and the righteous, that is, he afflicts the good as much as the badj,this was a principle which he held out all alon:.

A a a a Now

54^ Chap. 34. An Expofition Hfon the Beok^ of J © b. Verf.9-

KJrturpriiifi-Now becaufe the Scripture faith , He that cometh to God, mtft pium unde ad believe that God is, and that he is a rewarder ofthofe that dill gently omnia peccant f e( ^J)i m ( Heb: 11. 6 J and (1 Tim: 4. 8.) Godiinefs is profitable fp mtur * m F°- fa a ll things, having the promife of the life that novo is , and of that eVenim w*. wh'-ch is to come ; ( which Scriptures though not extant when Job mj fides nan lived, yet the truth contained in them was ) Elihn might well be tmtum fund \ QC \ i nt0 this apprehenfion, that Job had brought up an ill report fed et hujMt n jjjg vva y es 0 f God, as (in this life ) unprofitable unto man.

IncltmfZm Bat thou S h J ob f P?^ thuS > y et he . WaS farre tf ° Q1 f P eakin g this t0 ad obfeauium. jufttfie fuch an opinion, that there is no profit for a man to delight Coc: himfelfe with God. His meaning was only this, that a man may

want temporall prefent profit, notwithftanding his delighting in God. He was full and pafitive enough,that they who now delight in God, befides the prefent inward peace and profit which they find and feele, (hall hereafter be crowned with everlafting rewards and delights. Job fhould indeed have been more in jufli-fying God, more in letting forth the prefent prefitablenefs of his wayes in the pra&ife of an holy life; And becaufe he was fo fpa-ring in this poynr, and infifted fo often upon the afflictions of the people of God. Elihti chargeth him with faying, It profit eth a man nothing to delight himfelfe with God,

Hence note; Firft. It is our dHty, and the fumme of all holy duties to delight our felves in Ged.

The very fpirit of holinefs confifts in this; There is ( as I may call it) a body of holinefs; but if you would have the fpirit of holinefs ( as by diftillation we take the fpirits of any liquor, or of any thing that liquor and moylture hath in it, if, I fay,we would have rhe fpirits of holinefs) 'tis delighting in God. For as'tis the fpirit ©f finfuttnefs to delight in fin ; fo the fpirit «f Godiinefs is to delight in God.

Note. Secondly > 7oaecon»t the fervice of G«d unprofitable, is wicked-nefs bordering upon blafphemy.

Job himfelfe is now charged with that, which he charged upon the wicked (£hap: 21.1 %.) What is the Almighty that we fheuld ffrve him .? and what profU fhall we have that we fray nnto him ?

This

This grand prophanefle the Prophet rebukes ( Mai: 3.14. ) Ye have pad. It is in vainc toferve God^and what profit is there that we have kept his ordinances ? Thus the carnal heart, which would faine free or keepe it felfe from keeping the ordinances of God, is ready to queftion,whether there be any profit in keeping them. And while fuch feeme only to put the queftion, they indeed conclude, that there is no profit in keeping them ,• yet the truth is, the very keeping the ordinances of God, as it is an aft of obedience to him, and of communion with him is very profitable, though we fhould have no vifible nor fenfible profit by it.In keeping the commandements of God, there is great reward ( Pfal: 19. 11.) that is, the keeping of them is a reward, as well as a reward is promiled to thofe that keepe them. The Reader may confulc this poynt further, at the 15 th verfe of the 21 th Chapter.

Note, Thirdly. Coed men Sometimes J^caJ^ worfe then they meane.

'job never thought it was no profit to ferve God,yet he had let fall words which might beare thatgloffe. As wicked men often fpeake better then they meane ; They have golden words in their mouths, when there is nothing but ctrofs in their hearts; their words are fmoother then oyle,yet they are drawne fvvords; their words found well, while they wound deep, (now as a carnal man fpeakes often better then he meanes, and fometimes fpeakes pur-pofely the beft when he meanes worft ) fo a godly man fpeakes fometimes worfe then he meanes, or he may fpeak ill when he intends nothing butjgood. Holy "David *( which comes up fully to the fence of what job is taxed for faying here ) fayd ( and what could he fpeak more unholyly) (Pfal:j^.i$.)P'erily I have clean-fed my heart in vair.e, &c. What language was here ? would one think to heare David foule his mouth with fuch words as thefe ? would one think,that fucha word could have dropt from the mouth of David,\\hofe mourh ufed to drop like an honey-comb, & whofe lips were wont to be like a tree of life feeding many ? yet David in temptation, that is, in great affliction (for he there complaines that he was chaftened every morning) fpake thus with his tongue to the griefe of his heart a little after. The tongue is an unruly member, (as the Apoftle James faith, Chap: 3. R. ) The torgue can m man tame ; we need a great command upon the heart to

A a a a 2 bridle

\\

548 Chap. 34- An Ex f°f ttl0H u P m the ^ co k e f J o ». Verf. g\

bridle the tongue, and came that unruly beaft. Many a good man • hath been over-borne with his tongue. That little member hack iomstimes crufht both foule and body very forely. jobs tongue, fell heavily upon him.

Obferve. Fourthly, Imor.fi derate words render us obnoxious to [ever eft

eenfures. ■

Thott haft [ay d y It profiteth a man nothing to delight himfelfe in God, is a very [evere ctnfare ; And though job did not deferve it fully,.yet he might have exprelfed himfelfe more commodioufly and profitably. Juft confequences from what we[ay , may be charged upon us as oar [ayings. Indeed to wier-dravv words or ftraine confequences from them, is very unchriftian. Some deale fo with the holy Scriptures ( 2 Pet: 3. 16. ) Wreftwg them to their ovine definition • They torture and Wretch them upon the tenters to their ewne hurt. And to wreft a mans word?, or as the Prophet fpeakes (.//*: 20. 21. )To make a man an offender for a word, is an act of great uncharitablenefs towards man,and to God an high offence ( Not but that a man may be an offender for his words j nor can a man be more truly an offender for any words,then when he fpeakes reproachfully or fleightly of the workes.of God ) But when men fpeak fuch words as are reall offences, and yeild foule confequences, fairly, they muft beare the burden. And that was Jobscziz here.

But fome may fay, If Job- never fpake thefe words in termes, nor any words like them, with fuch an intent, why doth he fuffer Ellha to to accufe him, and not take off his accufation, nop give a word of anfwer for himfelfe > Why did he not vindicate himfelfe, or make his Apology ?

I anfwer, and my anfwer i"hall be the laft note from this context.

i/i godly man will rather beare more blame then he defcrveth, then [land to excu[e himfelfe when he hath deferved any blame.

J»b replyed no more,fpake no more ? but to Ihew that he yeildr ed to what was fayd, and fubmitted to this difpenfation of God in-fending Elihtt to charge him thus. He tooke more upon him then he had fayd, left he fhould feeme to juftiik any thing that

he

Chap. 34. An ixfofition -upn the Bool^ of j o *. Verf. 9. 549

he had fayd amiffe.(£^f-' 40.5. ) Once have I fpeker^bitt I will not anfwer : yea twice, bnt I will proceed no further. As if he had fayd,I will make no more pleas for my felfe, nor e>:cuies,I will cry guilty to the*whole matter of my charge, though I "might cleare and difcharge my felfe of much of it. How far was the fpirit of Jib from theirs, who though charged with that only which they have ciredly done, or fjsoken, yet ftand it out in pleading their ex-cute, and will never fall downe before reproofes, though what they have done or fpoken amiife^ be fo plaine, that it needs no proofe.

We fhould be carefull to fpeake and doe fuch things as are not fubject to reproofe, but when through ignorance or rafhnefs we have run into an error, either of fpeech or pra&ife, we fhould be fo humble as to fubjeel our felves to reproofe,and take it well that we are rebuked for any evill. As it doubles an offence to undertake the defence of it,to not to defend an offence abateth and Jelfeneth it.And as he who gosth about to cover his fault by finding out arguments and pleas for it, fheweth that he hath a will or purpofe to continue in it; fo he that is filent,and hath not a word re fay for it, gives a good teftimony both of his forrow that he e-ver committed it, and of his refolution never to commit it any more. They are highly to be commended who live unblameably, anci they delerve no fmall commendation , who being fenfible of their owne fayling, can patiently beare the blame of it, without replying upon their reprovers.

JOB,

55° Chap. 34. An Exfofit'wn ufen the Bsok^of J 0 b Verf. 10,

JOB. Chap. 34. Vcrf. 10, 11.

Therefore hearken unto me^ye men of understanding ;

far be it from God^ that he fljould doe vpickedttejfe,

and from the Almighty J hat he fhould commit mi-

quity. For the rvork^ of a manfiall he render unto him , and

eaufe every man to find according to his rvayes.

ELlhtt having done with 'jobs charge for feverall unwarrantable Payings in the former context, begins his refutation here, and directs his foeech.

Firft, To Jobs friends, fpeaking to them from the 10th to the j 6th verfe.

Secondly , To J^ himfelfe, from, the i<5thverfeof this Chapter to the 34th. js^, In the two verfes now read, we have two generall poynts. Firft, A vehement deniall of any unrighteoufnefle in God,

Secondly , A ftrong proofe or demonftration, that there is no unrighteoufneiTe in God, at the 1 ith verfe. He enters this confutation of Job, or the vindication of the honour of God from what Job had fayd, with an inviting Preface.

Verf. 10. Therefore hearken pinto me,ye men of underfianding,

El'ihn like a cunning Orator often ftirr'd up his auditors to attention , and made frequent infinuations to winde himfelfe and what he had to fay into their good opinion. Here he befpake not the promifcuous multitude or common fort of hearers, but wife men, or men ofunderfhnding, inch as are moft tit to jucge the weight and ftrength of thofe arguments and reafohs, by which any . poynt is proved and confirmed.

Hearken unto me , ye men of underftanding.

The Hebrew is, ye men of'heart, fo the Margin hath it; As the heart is the principle of naturall life^fo the principles & powers

Chap. 34. An ExjojiticH Hf*n the Bsok^ of Jo b. Verf.io. 551

oftherationall life are often afcribed to the heart. Job told his friends (Chap.iz. 3 .) I have a heart (vve render,/ have an ttrJer-fianding)as reel! as yoH-,znd in good Authors a hearty *A*fi»niries Egregii carda-not only a man of courage, or a ram of ipirir, but a man of know- tut homo. i.e. ledge and understanding, a man more then ordinarily wife, a man ydteffpto*' oftbehigbeft Elevation for wifdome , is called a hearty man. Cic: 1, ru cu " Nmiralhts have afcribed the moving of feverall patfions, to feve-rall internall parts of the body; laughter ( fay they ) rifeth from thtfyleene, anger from the Gall, love from the liver , but to the heart they give more then a pafllon, nnderflanding, which is the nobleft faculty of reafon. Here Elihu calls upon men of heart, 0: of underftanding to hearken to him.

Hence note. Firft, The beft may need, to have their attentions quickened.

Some will not heare at all, they are like the deafe adder ( Pfal. 4&. 4, 5. ) that Hoppeth hrr eare } which mill net hearken to the v»yee of the charmtr, charming never fo wifely • The Prophet reproves fuch (Jer. 6. io.)Tp whom frail J fpeal^and give warn-ing i that they may heare,behold their eare is mclrcumclfed and they cannot hearken ; behold, the Word of the Lord is to them a reproach , they have no delight in It ; they cannot hearken, that is, they will not; or they cannot hearken, that is (piritually and obedicncial-ly, though they have a natural!, yet they have not a gracious eare, as the fame Prophet ( chap. 11. 6, 7, 8. ) upbraided them ; yet they obeyed notj nor encl'med their eare. This finfull deafneffe the Lord complained of alfo, ( Pfal. 81. 8. ) Heare O my people , ( faith God ) and at the 11 verfe, My people would not hearken to myvoyce ; Now as bad men will not heare at all topurpofe ; fo the beft feldome hear fo well or to fo good purpofe as they ought and might. Men of heart or of understanding are fometimes flow of hearing, and may need to have their eare awakened.

Secondly, note.

It is an incowagement in fpeaking to have under Handing hearers.

"When a people have not only eare?, but hearts to heare, then the word is heard indeed. We may fuppofe underftanding men will probably preve the beft hearers 5 the Prophet was in hope.

to

552 Chap. 34. An Expofition upon the Bool^of) o 1. Verf.io.

to find it fo, though he failed of his hopes.. ( Jer. 5.4.) Surely thejc are pocre, they are foolilh ( men of low parts, and thin in-teli ectualls ) for they know not the way of the Lord, nor the judgment of their God. I will get me t<f the great men and mllfpeake unto them-, for they have knowne the way of the Lsrd, ( they are wife finely and understanding ) yet he was difappoynted in his re~ courie to them, as it followeth in the fame verfe, fatt thefe haze altogether broken the yoke , and bur ft the bonds. There is a natural! vvifdome which hindereth the hearing of the word, therefore the Apoftle faith ; Not many wife men after theftefi? are called, that is, favingly called ; the word hath its full efFect upon, few of them, they are not prevailed with to beleeve and obey j -they are called, but they come not. Though vvifdome-be an advantage to provable hearing, yet all naturall wife men doe not hear profitably, nor indeed can any, by all the ivifdome of na-i lire.

Thirdly, note. t/f man without under ft anding U a heartlejfe man.

Headlejfemenareheartleffemcn. It is faid (Hofy. n.) E-phralm a like a filly dove without a heart. All the people of God are or fhould be innocent doves, like doves for innocency and gracious fimplicity; but how unbecoming is it that any of them ihould be doves for fillinelfe or filly doves without a heart ; that is without any fpirit or courage for God, and the things or wayes of God. To be without a heart is to be without a due apprehen-lionof the mind of God, or any true conformity thereunto; 'tis to have no knowledge either to doe good, or to be good ; all fuch are filly doves without a heart, without undemanding, and all fuch are yet unfit and unprepared hearers. Hearken to me ye men of understanding,

Earre be it from God that he fhould doe wickedly.

The Septuagint turn the fence of the words into another chan-

Abfitameeo- ne jj . as if £//^fpake here in his own vindication, and not in

2" tf ^T?'Gods; and fo they render the Text perfonally of Elihu ; Earre

lept: ' be it from me that I fhould do wickedly before God • ovjhat 1 fhould

pervert Juftice before the Almighty ; as if Elihu had faid ; / am

now to fpeake before God, or in Geds frefettce j God being my wit-

hefe,

t?ejfe y therefore IJmd need lookjo it wh He I am [peeking before the righteous God y that Ifpeake righteoufiy^and while /Jpcak before the God oftruth , that I fpeak according unto truth; farre be it from me that I fhould doe wickedly before God ; there is a truth in this tranflation. But this is not a true tranflation according to the Hebrew ; nor is it the truth of this place. Ehhu ipeaking in f© weighty a matter might well fay farre be it from me to pervert justice fo much as in a word, becaufe I fpeake before God,and am in the prefence of the Almighty. We fhould not fpeak a word amiflfe in his fight or hearing, who feeth and heareth what all men doe and fay, whatfoever they are doing or fayine, efpecially,when they are doing or faying that which is ofneare concernment to himfelfe. This rendring gives us a ufefull caution. But doubt-lefle Elihus purpofe here was not to (new with what reverence pf God,hirnfelfe was about to fpeak, but that he was about to fpeak for the vindication of the righteoufnefs of God,which he thought Job had wronged by that aflertion when he faid, (verf 9.) It profiteth a man nothing that he fhould delight himfelfwith God. Hereupon Elihu with iome heat of fpiric turnes upon him in thsie words, ^

Farre be it from God that he fhould doe wickedly. \

The word rendred God forbid is often ufed in Scripture, tin-plying the greateft detefration and utter abhorrence of that which 7 ■ H ptofa-is exrreamly offenfive to us; the root of it fignirlcth any thing num *%!*&! j that is prophane, filthy, or polluted ; becaufe all prophane things ^^J™^ and perfons are farre from God, that is, fuch as he utterly abhor-j^,.^, m. reih. Further, the verbe fignifieth as to pollute, dr to pr.ophaneyJe&oHflA Mi-. f o to offer violence, to wound and kill un ; uftly or munheroufly ; cat «»'«'» qui which fence ccmplyeth fully with the bufineffe in hand. Job had-|* Iw «%'d < complained that his innocency, at leaft that he being innocent, ( }lp eca t UY J et 10 wasjbrely afflicted and wounded, and lay as it were weltring in henet, San<fh in his gore and blood. Hereupon Ehhu ftands up to vindicate the righreoufnefleand jufiiee of Go;],Farre be it from 6W,&c. When a Judge doth unrighteoufly he ofFereth violence to zhz Law, and viciates that chaft Virgin Jufiice, committed to his eve and keeping. All a&sof injuftice are therefore farre from G©d,even the abomination of> his foul, becaufe polluted and filthy in them-felves, as alfo fuch as pollute and defile all thofe that ufe them.

B b b b Thus

554 Chap. 34. An Exyofnionupon the Boit^ of J © b. Verf.io.-

Thus Abraham fpake to God ( Gen. 18.23,2s.) Wilt thoualfo defir»y the righteous with the wicked, that be farre from thee, &c. He fp^ke of it wich indignation as a thing moft unworthy of God, to wrap up good and bad in the fame common calamity. When all Jofephs brethren as one man (G^.44. 17. ) offered to become his prifoners, Cjod forbid ( faid he ) that I [kould doe fo y ye fhall not all fuflfer-for one mans fault; let that be farre from me, he that is found in fault only (hail be my prifoner. Thus £-lihu would remove the remoteft fufpicion of unrighteoufnefle from God when he faich, farre beit from God that he fhould doe w'ic\cdnefs.

Hence note.

We fhould rejetl all unworthy thoughts of God with indignation and detefiation.

The Apoftle ("hewed a fpirit full of this fire ( Rom. 3.5)6.) Is Cjod unrighteous who taVeth vengeance ? ( I fpeak as a man ) chat is, mturall or carnall men are apt to think fo, but God forbid, or, let it not be once named by thole who name ( that is,profefs) the name of God. If every one who nameth the name of Chrift muft depart from iniquity (2 Tim. 2. 1^.) woe to thole who fay that Chrift himfelf clofeth with any iniquity. AsGodhimfelf puts all evill farre from him, fo fhould we put the leaft thought of it farre from God. What can be more unjuft then to have fo much as the fhadow of a thought that God doth any injuftice! away with fuch blafphemous fuggeftions, can he who is the very rule of righteoufnelle doe unrighteoufly ? To throw this dirt into the face of God hath as much abfurdity and irrationallity as blaf-phemy in it. None but they who know not God, can have fuch apprehenfions of him. To doe wickedneffe is farre from God» and therefore let man be farre, even as farre as the eaft is from the weft, from faying or thinking that he doth any. Farre be it from God

That he fhould doc wickednefs.

WP-JJgMfi- The Text is, farre be it from God'from wickednefs, we render tat qwdvtt t fo at y ffcoyjti £ oe w ; c kednefs. The word fignifleth wickednefs of ^d^ontraZ- r ^ e wor ^ *" Grc > t ^ t w^kednefs which does not only break the quim*jitnoY- Law ( fo every the leaft fin doth ) but flights it, and denyeth ic

any

any reverence or regard. It is farre froan a godly man to fin at ran, omnibus this rate, to doe wickednefle. Then, O how farre is it from God careat le g" A that he fhonU doe wickednefs, ratlon8 ' Bold:

And from the Almighty, that hefhould commit iniquity,

Elihu ufeth two Titles or Names of God, Firft, theftrong God, the mighty God. Secondly, Almighty, the Allfufficienc God ; farre be it from the ^/l^fuffcient that he fhould doe Any iniquity. He that hath all things in his power, and can command Heaven and Earth, heart and hand, he that is able to' fapply all deficiencies in the creature by his allfufficiency, farre be it from this Allmighty God that he fhould commit iniquity towards man. Strength without goodnefle is alwayes unprofitable, and often hurtfull. Goodnefs without ftrength is very unufefull becaufe fo weake. But where both ftrength and goodnefs meete and center in the fame perfon, as he is able to doe much good, fo he hath H3 will to doe evill or offer injury to others. How then fhould the Allfnfficient commit iniquity ?

The w®?3 rendred iniquity fignifies any crookednefs or per-verfneffe, any diftortion of right and juftice. Now right or juftice is diftorted many wayes, chiefly thefe five. L.y r ,

Firft, by a flatdenyall of it. Secondly, by a tedious delaying of aimmL innu-it. Thirdly, by punilliing where there is no fault. Fourthly, byi*. EtgennaU-not rewarding where there is defert. Fifthly, Juftice or right is tfr di-itur <fe diftorted, by giving the fame or a-like award to thofe who are un-om ™ **$*** like, or ( in their a£s or deferts, whether good or bad ) not the ^S!*^ fame. To doe any of thefe perverfe or crooked things is the doing of iniquity, or the perverting of Juftice.All thefe Elihu remo-veth farre from God, while he faith, Farre he it from the Almighty that he fhould commit iniquity. God will not,cannot commit iniquity, either by denying or delaying juftice, either by not puni-lliing or rewarding where there is caufe, or by dealing out alike to thofe in whofe doing and difpofitions there is an utter unlike-nefs. Earre be it from the Almighty y thai he fhouid commit any of thefe iniquities.

Hence note. Firft, To doe any aft of injufliee is mckedneffe.

Elihu taxed Jok, for csmplaining ©f Gods Juftice ( v, 9.) And Bbbo2 • here

5$6 Chap. ^4. An E.vpe-fition ufon the Beol^of J 0 B. Verf.io*

•j —— ■ ■ ; "

here he faith, Ear be it from God , that he fyjould doe wickedneffe, Injuftice is wickednefle againft God, who commanded] us to be juft, and it is wickednefle againft man, who is alwayes wronged by injufttce.

Secondly, As to that particular which Elihu chargeth 'job with.

Note. If the Lord(hould net reward thofe that [erve htm, and delight in him , he were unrighteous,

( Heb: 6. 10. ) God * not unrighteous to forget your labour of love; He is not unrighteous to forget it, that is, not to recom-pence it; by forgetting it, he doth not meane the letting of ic flip eut of his mind,but the not making a due returne to it,or the not giving it a juft reward. It is unrighteoufnelTe in God not to reward thofe who ferve him, becaufe he hath prsmifed to reward them. Say to the righteous, itjball be well with him (Ih: 3. 10.) The promifes run to it, all the Scripture over; and as it would be unrighteoufnefle in God not to raward thofe that do^vell j fo not to pardon them that have done ill when they confeflfe their evil! deeds, becaufe he hath promifedto pardon them ; and therefore the Scripture faith ( 1 John 1. 9.) If we eonfeffe our fins, he is faithfnil and juft to f ffr ^ ive tts our fins. The Scripture doth not fay, he is mercifull to forgive us our fins, (though mercy ad to the kigheft in the forgivenefs of fin ) but he is faithfull and juft to forgive us our fins; and the reafon why the Scripture faith fo, is becaufe forgivenefs of fin (in cafe of confeflion ) is under apro-mife. To come fhort of our promifes,is to be unrighteous^promi-fes are bonds upon the promifer, and oblige to performance.

Thirdly, Note. The flrongGod, the mighty God y neither ^9th »&r can dee any utrrighteoufneffe or imquity^

I fay,he neither doth nor can doe iniquity. God can doe no iniquity, becaufe in him there is none. He is my roche ( faith David, Pfaltgi. 1 5. ) and there is no mrighteoufneffe in him. As none can doe righteoufneffe, but they that are righteous, fo he that neither is nor can be unrighteous, cannot doe any unrighteoufirfe. That in the Pfalme is very confiderable, that while he fokh 3 There

is w nxrighteopifxejfe in God, he immediately before faid , He is my rcckj i Implying chat God can no more be moved or removed from doing righceoufly, then a rocke can be removed cbe of its place. We find Mofcs aifo giving God the fame attribute, when he fpake of his indeclimblenefs in juftice ( Dent: 32. 4.) He is a rocke , his work* is perfect \a& his way es are judgement. The waves of God are hoc all judgement, as judgemsne isoppofed to mercy i fome of his waves are mercy, and others of them are Judgement ; but all his wayes are judgement, as Judgement is oppofed to injuftice or unrighteoufnefle, that's the fignification of Judgement , when Mofes faith, All his wayes are Judgement Joe is a Gsd of truth ^and without iniquity juft and right is he. The Apoftle puts this denying queftion with much vehemency {Rom: p. 14.) What [hall we [ay then,is there unrighteon[ne[[e with God ? Godfor~ bid. And 'tis very considerable that the. Apoftle put this queftion with fo much abhorrence,prefently after he had fpoken of that A# of God which is fo much quarrelled at by the fons of men, as unrighteous and unjuft ; Efau have I hated^ and Jasob have I Uved^ and thatjvhen they had done neither good nor evill ( v. 11. ) What ( fay fome ) will God doe thus ? will he hate or love, before ever men doe good ©r evill ? yeas, fuch ac"b of love and hatred^ election and rejection are gone out from God. And be-caufe Paul forefaw, that men ( according to their narrow appre-henfion ) would be ready to fay, furely God is not right in this 5 therefore he fubjoynes, what [hall we [ay then ? Is there unrighte-$u[neffe i» God ? As if he had fayd, I know fomejnen will be ready enough to fay fo,and thinke they have reafon enough to fay fo -, They all muft needs fay fo, who meafure God by their fhallow feraines, ( fuch are the deepeft braines compared with God ) and therefore Arminiut, with his followers, (that they may avoyd-this dr$culty) carry the interpretation of this Scripture to another poynt, as if it had nothing to doe with the eternall purpofe of God concerning man, but only refpe£ted his dealings with them about temporalis, or his dealing out temporalis to them.- I urge that text becaufe it hath occafion'd (through mans corruption ) great contending and quarrelling about the righteoufnefs of God; ■yea fome have prefumed,there can be no maintaining that opinion of the abfolute decree, without faftening unrighteoufnefle upon God. But the Apoftle by the Spirit forefeeing this fleihly objection,

5 $8 Chap. 34. An Exposition upon the Bool^of Job. Verf.10.

#— .—.—. _ — ■ - ■ —

&ion,hath-forelayed and prevented it, concluding, Oman, wfo art thou that replyeft againft g@d , fhall the clay contend with the potter, &c.

Now, as in this aft of eternal Ele&ien, fo in all providentiall acts, the Lord is infinitely unmoveably and unfpottedly juft and righteous; he not only doth righteous things, but he cannot doe any thing that is unrighteous. And this feeming impotency is the reall power of God, and his moft glorious perfection. For, as 'tis from the weaknefle of man that he can doe iniquity , fo 'tis from the power of God that he cannot. That God cannot lye, that he cannot doe any unworthy thing, is an argument of his omnipotence. God can no more doe iniquity, then he can ceafe to be God ; his righteoufne(Te,his juftice is himfelfe j the Juftice of God is the juft God, the righteoufnetfe of God, is the righteous God; he hath not only a principle of righteoufnefle in him,as man ' ■ , , may have, and every €odly man truely hath, but he is righteeuf-

BiUfo vmk- nefl e> ^ Heathen Poet had this apprehenfion of his Idol Gods ;

cTaMei £j- ^ey lew not unrighteoufneffe, bat honour Juftice. But Jehovah the

7,J<w7.Homer: true, the living God, doth more then affectionately love and honour Juftice, He is is eifentially Juft. That man who is in a ftate of righteoufnefle, loves to be doing and will doe righteous a6ts; things and perfons are in their working as they are in their being; He that doth right eoufneffe is righteous, ( 1 John 3. 7.) God is righteous, infinitely righteous, in his being, or nature, therefore he cannot but doe that which is righteous; to doe an unrighteous a& were to offer violence to himfelfe,to deftroy himfelfe.

Againe, God doth not worke by a rule without him, as men doe (and therefore men often goe befide the rule,and doeamifle, ©r ac\ unrighteouily, becaufe the rule is one thing, and they are another, the rule is without them ) but God himfelfe is the very rule of all things, and hence it followeth undeniably, that every thing is righteous and juft which'he doth, even becaufe he do:h it; 'tis enough to prove that right which is done,if we can prove God hath done it. The proud Monarch Nebuchadnezzar, was at laft brought to this ccnfetlion ( Dan.- 4. 34, 3 5. J At the end of the dayes ( namely, of his ieven yeares banifhment to the beafts ) / Nebuchadnezzar lift up mine eyes unto heaven , and mine under-ftandmg returned unto me^andl bleffed the moft high,&C. who doth according to his will (there is th£ rule with him ) in the Army

of heave n^and Among the inhabitants of the earth : and none can ft ay his hand } mrfay unto him, what doft thou ? Which is true upon a double account, Firft, as to his foveraignry and dominion, he is fupreame Lord, and none can give Him a check or countermand ; . Who may fay unto htm, what doft thou ? Secondly, with refpecl to his righteoufnetfe. As he can doe what he will ; fo he will doe nothing,yea he can doe nothing but what is right,or what he may; Who can fay unto him, thou haft done amiffe ? who can fee a fault jn any of his workes ? If God hath done a thing, there is no query to be put about it whether it be right or no ? for he is righteouf-nefle it felfe.

Abraham ufeth another argument to fhew that God can doe no unrighteoufnefle ( Gen: 18. 2 5.J Shall not the Judge of all the earth doe right ? God ( faith he ) is the Judge of all men, therefore he neither will nor can doe wrong to any man. Abraham did not plead there, as if he doubted that God might goe wrong, unlefle he by his interceflion did take him off; but he brings an argument whereby he was aflured that God would doe right, yea could not but doe right. He is the Judge of all the earth. So ( Rom: 3.6.) affoone as the Apoftle had fayd, Is God unrighte-ens that takes vengeance? I fpeak^as a man;hz fubjoynes,GW forbid y how then jhall God judge the world? God is Judge of all the world, and the universality of his power puts him above all porTi-bility of error in the exercife of his power. The very reafon why God doth nor, cannot exercife his power beyond or befides the limits of juftice, is becaufe his power is altogerber unlimited.

Fourthly, Elthu here (peakes of God under the notion of a Jud^e ; Shall he doe wickedly ? fhall he commit iniquity ?

Hence note. It is an abomination fsr Judges to doe unjuftly.

Judges have juftice, as it were, in their keeping, they have the charge of juftice ; is it not an abomination for the keepers or protectors £>f Juftice to violate it! Elihu having thus denied unrighteoufnefle or any iniquity in God, proceeds to the "proofe of ir. To deny had been enough in this matter, but he £ives a demon-ftration;as feverall have been held out already in proiecutingthe former obfervation, fo the following text holds out another.

Vc;f. *■&

560V Chap, ",34, An Expfitlon ujen the B)o\^of J o B Verf. IO,

V'erjfc-i. i". For the worke of a man fall he render unto hJm y and • .'' "\faufc every man to find, according to his waye.

As it be had laid, God doth every man right, therefore he is righteous, and there is no iniquity in him.

El'thft hiving denyed any unrighteoufnefs to be in God, here fiieweth how-he exercifeth righteeufneiTe.

The worke of a man {hall he render to him.

The work of a man is here put: for the reward, iffue, or fruit of hk work ; God doth not render every mans work to him in kind, that isy the thing it felfe which he hath done, but the work in its refult and reward.' That which G od returneth to a man according to his work, may be called a reward in a fourfold refpect. Firfr, becaufe it hath in it the benefit of a reward to the worker. Secondly, becaufe-it is given in anfwer to the work done. Thirdly, becaufe? God hath given his people leave, yea a command to beleeve and waite for good fruit to themfelves, when they doe good works. Fourthly, becaufe it is proportion'd to the work or duty performed. For as good is returned for good, f© great geod is returned for great good done. Though the greateft good that ever was or can be done by ameere creature doth not deferve ( by any intrinfick worth ) the leaft good at the hand of God. Thus faith the Spirit ( Rev, 14. 13.) Bleffed Art the dead that dye in the Lord y from henceforth they reft from their labours, and their works follow them ; nottheworkes which they did, but that which is bypromife due to them for thofe workes. The Prophet aflureth us ( I fa. 32. 17. ) The work of right eoufnefs is peace ; we casnot underhand it as a direct predication, but peace is the fruit or ilTue of the worke of righteoufnefs, or as the latter part of the verfe clearly expoundS it, The ejfell ofrighteou(neffeJhallbeejuiet-nefs and ajj usance for ever. Which as it is moft true of the righteoufnefs of Chrift, who is our "peace fEphef. 2. 14. J and our Peacemaker through the blood of his crofs (Col. 1.20. ) So it is true of mans righteoufnefs, the work whereof is ( by promife ) crowned with the bleftngs of peace, both fpirituall and corporal], ?emporall and e'crnaU. The work of a man

ShaU

Chap. 34. An ExfofitioH ufon the Booj^of J 0 b. Verf. 11. etfi

Shall he render unto him.

The word Signifies a full retribution, ic figniHes alfo, in the Noune, peace • becaufe when accounts are fully returned or ren- rj^ty reidera dred all is fetled and quiet ; when a man upon account is difchar- udpacempeni* ged, he hath a quietus eft, that is an acquittance wherein he may mi; quit loqmt-be quiet ;bone can legally moleft or trouble him. That which ,w f§ ni ^ c /[. God will returne to all men, the] muft and (hall reft in, though ^uiuujut perii that which he will render to mar. for his evill works unrepented iutionem. " of, will give him no reft. Bold:

• The worh^ofa man frail he render unto him.

The word is very generall; he doth not fay this, that, or 'to-ther worke, but the work^ which is as much as an univerfail, every yp$rkj>faman, ftis good works, and his bad works, his open works, and his fecret works, his great and lefler works, there is not the leaft graine of a mans work?, that fhall' be unanfwered or un-'re-turned to him ; and, when the Text faith the work^ofa man &c. we are not to take works in an exclufive fence, either firft, as to words, as if God would render to man his works, but not his words ; mans words will come to an account as well as his works; they muft be anfwered for whether good or bad. {Math. 12. 36, 37.) for every idle word y that men jhallfpea^ they fha'dglee account thereof in the day of judgment ; for by thy words thoujhalt be juftified, and by thy words thoujhalt be condemned ; that is,it fhall be rendered to thee according to thy words, or as thy words have been, fo it Shall be with thee. Nor fecondly, are we to take the works of a man, exdufively, or in oppofition to his thoughts ; as if God would render#to man what he hath a&ed outwardly, but not what he hath afted inwardly, or would paiTe by his thoughts. We muft give an account of our thoughts, which are the fpring of our works as well as of our wor4s r which are the publishers and proclaimed of them. God fhall bring every work ( faith Solomon ', Eccl.12. 14 J to judgment, and every fecret ^/^,the naoft fecret whifpers of the tongue, and the moft fecret plotting?, contrivings, deviSings, designings, yea the Simple and Single thinkings of the heart. Thefe are not only the moulds and principles of every work, but every one of thefe is a work, and all of them the whole work of the inner man ; whofe work, or what is wrought there, is

C c c c chiefly

5<5* Chap.34. An Exfofit'um upon the Btti^of J©». Verf.il.

f ■ -. —; '■

chiefly,as well as only,under the infpe&ion and eye of God.

Againe, The work^of a man fhallhe render unto him>&c. He doth no: fay the works of another man (hall he rander to any man, but the work of a man fhall he render to him; he that doth the work fhall have the reward ; the works of one man (hall not be rendered to another,but every mans own works fhall. As trie faith of another man fhall not help us, if we have no faith; Abrahams faith ( who had a mighty faith ) will doe us no good, if we have no faith of our own, fa the good works of another man fhall doe us no good if we have none of our own. And as not the good works, fo the evill works of others, (hall not be rendered to. us. The hurtfull works of others fhall not hurt us, if we doe no hurt. 1 grant we may partake of the evill works of others, yea, we may make other mens works our own, either by confenting to them • before they are done, or by approving them after they are done, or by not reproving them, when we have opportunity. Inthefe and many other cafes, we may make other mens evill works our own; and fo farre as other men?works are our own, God fhall render them alfo unto us: Hence that caution given by the Apo-ftle to Timothy ( I Tim. 5.22. ) Lay hands fuddainly on no ma» y neither be partaker of other mens fi*is>keep thy felfpnre. They that partake (in any of thofe wayes mentioned before, or in any other way) of any mans fins may alfo quickly partake of his punifhment. Thus John heard a voyce from Heaven ( Rev. 18. 4.) faying some om of her ( that is, out of Babylon ) my people^ that ye be not partakers of her fins, and that ye receive not of her plagues. Not only is that work ours which we doe, but that alfo may be eurs, by participation, which others do. And by what title foever a work. becomes any mans, the worke of the man fhal[ God render unto him.

fjind he will caufe every man to find according to his -wayes\

This latter part of the verfe containes the fame thing with the former in another cloathing of words. infmita viVt Some read the Text thus, and he will find every man in hit way, inveniet eum. \ tt man goe in what way he will, God will meet with him.That's a truth, God will meet or find a man in a good way to incourage guide, aflift and reward him. And God will meet or find a man man evill way, to flop, oppofe and punifh him. God will find

every j

Chap. 34. An.Expofition upon the BooJ^ef Jo l. Verf.n. 565

every man in his way,and man /hall find God to him according as the way is wherein he findeth him.

We render very well, and fully to the fence, he will caufe every man to find according to Ins -way.

I find an Interpreter over-curioufiy diftinguifhing between a Cajetanus. mans work and his way y which doubclelle here, in effort, are the fame, yet there may be a graduall difference ; work being taken .

for this or that particular acl, and way. for a continued courfe ei- * v" tf .'f.

, :n * ones Jtgmjicat

tnergoodorevill. ,.,,.,.. yetm* aifi>

Againe, The way of a man may be contacted in aftochtionnemdiriguntur; with his ends. Every man goeth fuch or fuch a way for fome fpeci- ^emaimoduin all end ; no man takes a ttep in any way without a purpofe, nor via * nitur ^-doth any wife or good man take a ftep in any way without a good *£,£ '2K. purpofe. Yet there is (finis oyer is) an end or iliue of the wofk, t kt via dicun. asalfo (finis operants ) an end propofed by the worker. And tur aQiones ti oftentimes that proves to be the end of a work which was not the cmiumfiun end purpofed by the worker. The end of a mans work or way, im ®*-Coce proves fometimes better and fometimes worfer then he propofed. Polfibly a man may not find according to that end of his way and work which he intended not, whether good or evill. But aifured-ly whatfoever good or cvill end a man propofeth to himfelf, when he enters upon his work or way, God will caufe him to find accordingly. So that when Elihu faith, God will caufe every man to find ■According to his way, he intimates, that God will not only render to man according to the matter of his work, o: outward path of his way, but well confidereth every mans fcope and intendment, or what he would have his work iflue in, andcaufeth him ro find as he finderh that to be. As the end which man propofeth to him-felfe, hath a great influence upon his way, fo upon his account with God about it. This is a good fence. God will caufe every man to find according to his way, both as his way is taken for the matter or courfe of his actions, as alio for the fcope and delign of them.

Hence Obferve, Firft. Every man fhall have according to what he hath done.

Our receivings will be according to our layings out, whether good or evill. Godisfofarre from doing a«y man wrong, that every man fhall have his due reward. ( Pfal, 6z. 12. ) */4lfo to

C c c c 2 thee

5^4 Chap. 54. An Exception ufon the Moel^of Job. Verf.11.

thee O Lord belongeth mercy , for thou rendered to every man according to hi* vperkC And left any fhould hope co efcape the evill which at leaft fome of their evill works deferve by the fecrecy of them, that hope is quite dallied becaufe God is the fearcher and feer not only of our works but of our hearts (Prov. 24. 12.) Doth not he that fondereth the heart confider it y and he that keepeth the (only doth not hekiio* it ? ( what followes ? ) and fhali not he render to every man according- to his vforkj ? Solomon fpeaks in that place of fuch as make excufes to flufc themfelves off from acts of charity; they will fay, we know not whether it be fo with him or no; pofl'ibly he may not be in fuch want as he pretendetb. Take, heed.of thefe cloaks of covetoufnefle, and pitifull pleas to fave your purfes from fhewing pity to the poor, for ( faith Solomon ) Will not God [ear ch it out> and render to every man according to his werty ? The holy Scripture abounds in this poynt. Read Jer. 3 2. 19. £^^.33.10. Rom. 2.6. 2 [or. 5.10. 1 Pit. 1, i 7 . Rev. 22.12.

But fome may fay, how doth God render to every man his work? Isitnotfaid He juftifieth the ungodly (Rom. 4. 5.) Are the works of an ungodly man rendred to him, when he is jufti-fied?

I anfwer, it is one thing whacGod will do through free grace, and another what he will deale out in ftri&nefle of Juftice. The Apoftle fpeaks in that place of the free grace of God tofinners, •not of his Juftice againft finners. Secondly,though God juftifieth the ungodly, yet he never juftifieth ungodlinefle j or, though he juftifieth a man who hath done many evill work*, yea all whofe works are evill, yet he never juftifieth nor rewardeth the work of an evill man. Thirdly, God a&s according to juftice and righte-oufnefs where he juftifieth the ungodly ; he doth not fhew favour to the ungodly in his own wrong. Acls of grace from God are not oppofite to his Juftice, much letfe doe they contradict or overthrow it. He doth not jnftifie an ungodly man in himfelfe, or ♦ meerly considered in his ungodlinefte,but he juftifieth him in the

righteoufnefs of another, even of Jefus Chrift, who hath given fulllatisfadtion to the Juftice of God with refpecl: to the ungodly whom he juftifieth. Laftly, we may fay, that God renders the work of an ungodly man to him when he juftifieth him; for though . then he hath not done, nor ever can doe any works which deferve

the .

, , m —, — f.

Chap. 34. An Export ion uppn the Bs»k^ of Job. Verf.u. 56$

the juftification of hisperfon; .yet God doth render to him, according to that prefenc work of faith in clofing with the promife and the work of Chrifts righteoufneflfe therein tendered to him, and applyed by him for his juftification.

Further, that other Scripture feems to lye in zha way of this obfervation ( Pfal. 103. 10.) He hath net dealt with us after onr ftps, or rewarded us according to ear inicptities. How then doth God render every man his work ?

I anfwer as before ; Acts of mercy do notcrofs acts of jwftice. When the Lord doth not deal with any man according to his fins, ic is becaufe he hath freely pardoned his finsj and he doth not reward a man according to his iniquity, becaufe his iniquities are done away; thus he deals with all his own people, who are received to favour through JefusChrift ; but no wicked man, no impenitent perfonin the world, (hall have caufe to fay, that God hath not dealt with him according to his fin,orhath not rewarded him acc®rding to his iniquity. There may be fome prefent flops of Juttice, through the patience of God to wicked, men; their works are not alwayes prefently rendered into their bofomes, but they fhalL God will render to every man according to his work, one way or other,one time or other ;The full rendering to all men according to their works will be at the great day;in this world the godly doe not fomtimes receive according to their good works, nor doe the wicked according to their evill works ; Good men are often rewarded with fhame and reproach, with want and poverty, with banifhment and imprisonment, with tortures and with death in this prefent world ; but the Lord will have a time" to render to them according to their vvorkes, though at no time for their works; fo look upon wicked men, and their-workes, they goe often unpunifhed at' the prefent, yea many of them profper greatly ( as I have had occafion to fhew more then once in opening this Book ) they have their good things, many good things in this life, but the time wiil come when God will render to the wicked their work, and they fhall be forced to fay, that he hath eaufed them to find according to their waves. Take two or three inferences from this generall truth.

If God will render the work of a man to him; Then

Firft, Godly men have great encouragement to doe good, yea to abound in doing good vvorkes. That's the Apoftles argument

tf6 Chap. 34. An Expofition upon the Bsol^ofjom.. Verf.lz.

men: (1 C<?/\- 15. 5 SJ 2k ^<r fledfaftand immoveableimthe worke of the Lordyforafmxc-h as ye know that y oar labour is not in vaine in the Lord ; that is, the Lord will render to every man his labour. Hence alto thac ot : Solomon ( Eccl: 11. l. ) Cafi thy bread Hpon the waters > for thoufhalt find it after many dajes. Charicies done in faith as an holy offering to God, produce a fure encreafe. To give with a right heart to the poore, is the belt, way of growing rich, for God will render to man according to that work. And ask may incourageto doe good , fo to doe it againft all diicourage-ments. -We mutt not only doe good when the Sun ihines, when it is faire weather with us, and all men applaud us ; bur though men frowne and (come, though ( which Solomon reports as one of the great vanities of this world, Eccl-. 4. 4. ) For a right wwkf, a man be envied of his neighbour ; lee us not hold our hand from doing good, though we are oppofed and checkt, though we are traduced and ilandred, though «ve are mif-inte;preted and have the fouled gloiles put upon our faireft workes, though men call our zeale madnefs and our circumfpeft Walking hypocrtfie, yea though we are persecuted and fufter the worft of evills, though men caft ftones at us ( as they did at Chrift for his good workes) yet let us not be deterred from doing good. For how-foever men deale with us, or what rendrings fosver we find from the world, yet God will render to us both according to the right-nefle of our worke done,and according to the uprightneflfe of our hearts in doing it. Let this provoke us not only to doe the Lords worke, but to doe it with much patience, and perfeverance, for m due time we fhall reape if we faint not; where there hath been fow-ing, there will be reaping j and where the feed time hath been ,with teares, the harveft ©r reaping time (hall be with joy.

Secondly, This is a dreadfull doctrine to evill workers \ Some ( as the Apoftle calls the Cretians , out of their owne Prophet) are evill be afts, flow bellyes ; and as they are flothfull, or flow bel-lyes at doing good : fo they are very free and forward, very quicke, lively, and nimble beafts in doing evill. Ohowfhould evil! workers tremble at this Scripture, To every man will God render according to his worke-, as a cup of cold water given to a difciple, in the name of a difciple, fhall not be loft, but have a reward, and the giver fully payd for it; {Math: 1 o. 42. ) fo not any the leaft evill worke, impenitently continued in, (hall be unpunished. Further,

Ghap. 34. An kxfofki<m ufon the Book^ of j 0 1. Verf. 11. 56*7

— -+-

' Further, God will not render to man according to the opinion he hath of himfelfe. (A bad man and the vvorft of his workes may be good in his owne conceit ; He may flatter himfelfe in hit owne eyes, until/ his iniquity be found to he hatefnil, Pfal: 36. 2. ) But God will render unto man according to what his workes are m truth.

Secondly, God will not render to man according to the thoughts which others have ©f him and of his work(fome are high in the opinion not only of the world, but of fome Good men,they have a name to be alive while they are dead, and their workes dead workes ) tut God will render to man according to that cleare, certaine, and infallible knowledge, which himfelfe ( by whom attions art neighed) 1 Sam: 2. 3.)hath of them.

Thirdly , God will not render to man according to his good meanings, when his workes are evill ; many will confefle they have done amifife, but they had good intendments in it. A right end will not excufe us, if our way be wrong; There is no pleading of meanings againft commandements ; nor will (incerity of intentions, cover the deformity and irregularity of attions. The Apoftle pronounceth afearefull doome againft thofe whofayd' ( Rom: 3.8.) Let hs doe evill that good may teme y whofe damnation ujuft.

Fourthly, As God will not render according to a mans good ends* if his worke be evill; fo remember, God will not render to man according to his good workes, if his ends are bad. There-* fore,confider your end when you enter your way ,andbegin your worke. ( Pro: 21. 27. ) Thefacrifice of the nicked is an abomination to the Lord ; how much more when he bringeth it with an evill mind ; that is^ when he hath fome bad end in doing it; A wicked mans facrifice is an abomination to the Lord at the beft, but much more when he hath bafe defignes in hisfacrifices or holytervices. Herod fayd to the wife men ( Math: 3. 8. , ) (joe andfearch diligently for the young child, /tnd when ye have found, him bring me mrd againe, that 1 may come and worjhtp him alfo : It was a good worke to enquire after Chrift, and worship him, but his end was to deftroy him. Jezebel pretended a holy faft, but her end was to feaft her felfe with revenge upon innocent Naboth. The beft workes of hypocrites will have an ill returne, becaufe they doe them with an evill mind. There are three forts of good workes, which will nevej turne to a good account, . Firft, ,

Firft, Thofe good works which are done but for a feafon; temporary good vvorkes, or the good workes of temporary profeflbrs, iuch as are defcribed {Math: 13.5.7.)^ tne 2 d and 3d grounds, • who bring forth for a while, but afterwards fall away ; /ucb good workes ( I fay ) lliall not have a good reward. If your goodnefs be as the morning cloud, and as the early dew it palfeth away, it will doe you no good. He thatendnreth to the end Jhall be faved, and none but he (Math: 10. 22. ) Chrift exhorts the Ghurch . ( Rev: 3. 11. J Hold that}aft which then haft, that no man take thy croyene. They loofe the good workes they have done, who hold not out in doing them. It will not advantage us to begin in' the Spirit, if we end in the fiefli.

Secondly, Jhofe.good works which are trufted to, or boaftcd of, will never make a good returne. Though a man fhould continue doing good all the dayes of his life, yet if he buildeth his hope upon it, his hope {ball be cut off r and his trnft ( that is, what he trufteth to ) (kail be afpiders web ( that is, weake like that, be-caufe like that, woven out of his owne bowels ) he jhall leane ufo» his hotifey bm itjhalt notftand y he Jhall hold it faft , but it Jhall not endure ( Job 8.14,15.) you and your workes will perifh together, if you depend upon your workes. Good workes trufted to, are as dangerous to the foule, as evill workes perfevered in.

Thirdly, Thofe good workes which are done for bafe ends, to ferve men, or to compaffe a worldly intereft, friall have no re-waKHrom God, but that, which fliall be upon every foule that finneth and repenteth not, anguifh and tribulation.

JOB,

Chap. 34. An ExfofttioH upon the Boo'^of Job. Verf. 12. 569

JOB. Chap. 34. Verf. 12, 13.

Tea,fnrely God will not doe wickedly, neither wilt the Almighty pervert judgement.

Who hath given him a charge over the earth $ or who hath difpofed the whole world £

ELihft proceedeth in the proofe of this poynt, (the vindication of the righteoulhefle of God J with a ftrong afleveration.

Verf. 12. Iea,furely.

There is a mighty force of affirmation, in the originall words, DJftK qx we may parallel them, with thofe aflertive fpeeches frequently hgemejlino-ufed by our Saviour Jefrs fflrift in the Gofpel, Amen, Amen, Vt± rip-noli ajfer-rily, verily I fay unto you ; Teafurely, is as much as verily, verily ; tmit v "» as iiElihu had fayd, There k no queftion to be made of what I af-firme, th&t God is righteonsfr -will not doe wickedly ; as the Apoi'tle writ to Timothy about the great myftery of the Gofpel,G^ mani-feftedin theflejh,( 1 Tim: 3. 1 6.) without controverfic great (or, as the word imports,confeifedly on all hinds,great ) is the my fiery of Godlineffe ; fo here Elihu might fpeak to job, This is a truth beyond difpute or comroverjie, an unquestionable truth, and fuch a truth that,ifonce confeffed,will quickly determine all the Que fit on s, which are depending between you and me. There are force Mafter-truths, ruling truths ; fuch a one is this in the text, Teafurely, or undoubtedly, Cjod will not doe wickedly.

Hence note. It becomes us to grow Up into higheft confidences, about the truths of God, efpecially about the truth and Jufiice of God.

We fhould not be as meteors hanging in the ayre, fpeaking with hesitation, poflibly it is fo, peradventure it is true ; but ( as the Apoftiedireds the Collojfians y Chap. 3.3.) We muft labour to grew up unto all riches of the full affurance ef underjfandwg ; as there is a full affurance of faith in believing, & of hope in waiting or expecting, fo alfo of underftanding in apprehending the things of God. We fhould be (in'a fenfe ) Matters of truth; and then

D d d d we

we are fo indeed, when truth hath fully mattered us, and prevailed upon both our judgement and affections, and we are led captive by light to the love and obedience of it. We have caufe to bewayle thofe (much more have they caufe to bewayle them* felves ) who are but Scepticks or Queftionefts in Religion, never coming to a poynr, nor able ( afrer a due making up of their thoughts ) to fay, Thusrt is, And by this we will'abide, as Ellhu did in the then prefent cafe , delivering himfelfe confidently,.^ forely, or verily, verily,

Cod will not doe wickedly.

To cleare the mearing in this Negative afTertion,we muft take in the higheft affirmatives of the holinefle and Juftice,of the righ-teoufneite, truth, and faithfulneife of God; For it founds like a fiat and low commendation of God, to fay, he will not doe wickedly ; for fo it may be fayd of every honeft man, He will not d» wickj edly; but feeing in this Negative commendation given by man to God ( as in all the Negative comrnandements given by God to man ) all affirmatives are to be underftood"; what can be fayd' more to or more found out his praife and glory then this ?

Cod will not doe- wickedly ?

^rapn eft a- ^he worc ^ ^ere u ^ f° r *°'*$ *i*k*tyy fignifies two things ; Uqtundo impi- Firft, to p-onounce any perfon wicked ; and Secondly, to doe any um profunda- thing which is wicked ; both thefe often meete together. For in r$, coniemm- man y ca f es to pronounce a perfon wicked, is to doe a wicked Zero imtif 0 ^' n §' ^ e l ^ xt conc k mr >eth a i u ^ perfon, pronounceth him wick-gerewUniqut eQ, j anc * vv ^ at r ^ n § can ^ s ^ one more w ' c kedly then that ? Some quippiamfacc- take the word in that fence here,as a deniall that God either hath n.. Merc;, done, or ever will condemne the innocent. There are two things wherein men doe very wickedly, with refpeft to the perfcns ©f men, both which the Lord abhorres. Firft, when they condemne the innocent. Secondly, when they acquit or cleare the guilty. The former way of doing wickedly,is chiefly removedfrom God here by Elihu, as the latter is directly and exprefsly by himfelfe ( Exod: 34. 7. ) The Lord, the Lord, &c. that will by no nteanes cleare the guilty. To pronounce a guilty perfon innocent, or an innocent perfon guilty, if ignorantly done, is a great piece of weak-»effe, and if knowingly done, is a great piece of wickednefle.

Chap. 34. An Expafttion upon the Bosl^of ] o B. Verf. 12. 571

Yet, becaufe the latter part of the verfe fpeakes particularly to cleare God from wrong Judgement, therefore, I conceive, we may better expound this former part of it more largely, as a ge-nerall deniallof any evill act whatsoever, done by God. Surely God -Kill not doe wickedly ',

Neither will the Almighty pervert judgement.

The Almighty, who hath power to doe what he will, hatb no will to doe this evill. He will not pervert 'judgement. The word niV detorqns-fignifies both to pervert and fubvert, as alfo to bow, wreft, or put bit curvibiu out of order, to mingle or blend thofe things together, which fhofetld be for ever feparated, or, as we lay, to mingle heaven and earth, yea heaven and hell together ; io doe they who mingle good and ill, right and wrong together. To pervert Judgement^ is, to doe all this, for then ( which Abraham aflured himfelfe was farre from God, Gen: 18. 25. ) 7 he right ems are as the wickjd, that is, the righteous fare as ill as the wicked, or the wicked fare as well as the righteous. But the Almighty will net pervert Judgement, that is, the right which belongs to any mar, and therefore, he will doe every man right. We had the fame pofi'ion in termes ( Chap: 8.3d) and we have had this whole verfe equivalemly in the ioto of this Chapter, where Elihu fayd, Ear be it from God, that hejhoulddoe roickednejfe y and from the Almighty jhat hefhould commit iniquity. Here, only one verfe intervening, El hu reports and repeats the fame matter againe;but it is nonieedleife or vaine repetition , for which Chtift reproved the prayer of the Heathens ( Math: 6. 7. ) there are many repetitions in Scripture, but not one vaine one; how often foever the fams truth is repeated there, it hath its weight and ufe, not only as it is ftill a truth, but as it is a truth repeated. And therefore I lhall give a threefold re^jgn why this truth is here againe repeated, which will alfo lead us to a fuller improvement of ic.

Firfl:, Becaufe this truth is ( as it were) the hinge upon which the whole controveffie between Job and Elihu is turned .Job was unfatisfied becaufe he was fo ill handled , and therefore Elihu tells him often that God is righteous, and that he will not wrong any man. Hereby giving Job to underftand, that God had done him nothing, or done nothing to him, but right. Such grand fway-ing controling truths fhould be often, and can fcarce be too often repeated. D d d d a Se-

571 Chap. 34. An Ex^fiuen upon the Boek^ef Job. Verf.12.

Secondly, Eliha repeated this agakie, becaufe 'tis fuch a truth, as no man can too much, no nor enough weigh and confider the value and worth of it. Now, that which cannot be too often nor too much thought of, cannot ( if rules of prudence be ©bferved ) be too much or too often lpoken of. There is fcarce any man who hath not fometimes at leaft indirectly and obliquely iome hard thoughts of the proceedings of God, either in reference to him-felfe or to others; Nor is there any thing that we have more temptations about,then that, furely,we are not in all things rightly dealt with, and that the difpenfations of God are not io even, as they might. Thefe finfull fufpicions are dayly moving and fluctuating in the heart of man, and therefore this oppofite principle ought to be fattened and fixed there to the utmoft, that the will and workes ofXiod are all juft and righteous,yea that his will is the rule of all righteous workings;or, that as whatfoever is done in this world, is done by the difpofure of God, [o God ( though the thing be evill and uojuft ) is jtifl and good in the difpofure of it. Therefore unlelTe we refift or contradict the will of Gad, we nuift fay, whatfoever comes to pafle, cemes righteoufly to patfe, becaufe it comes to pafle by the determinate will and counfell of God.

Thirdly, Elihn repeates this aflertion, that he might the more commodioufly make his tranfition or patfage to the matter following, and profecute it with greater fuccefle. And therefore I ihall not flay longer upon thofe words,onIy. Note.

Firft, This great truth, that God mil not doe wickedly , neither yeill the Almighty pervert Judgement^ convinceth thofe, not only of injudiciouinefle,but of wickednefle,who,though they are ready to acknowledge in generall, God is juft, yet as to thofe particular providences, which concerne them, or wherewith themfelves are pincht, doe not, cannot acquiefce and refl in the will of God, with freedome and fatisfa&ion. That which is juft fhould not dif-pleafe us, though (in it felfe ) it be very bitter and unpleafant to us.

Secondly, This truth is aground of comfort to all the people of God, who are under heavy pretfures from this evill world, or who receive little reward or incouragement (as to fenfe) from the good hand of God, Such are apt to fay with the kingly Prophet

phet ( Pfal: 7 3. 1 3, 14. J Verily in vaine have -we cleanfed our hearty and wajked our hands in inmcency^f/r all the day long have we been plagued , and cl.aflened every morning. David was under a temptation when he was under hatches, he could hardly perceive k worth the while to take paines in cleaning and waiting either heart or hand while God was fo conftant and frequent in correcting and chaftening him with lo heavy a hand. Yet "David foone after recovered out of this temptation, and concluded the Pialme, with this particular aflurance, ( v. 28. ) It us good for me to draw neere to God , as he had begun it ( v. 1. ) with a general! alturance, Truely God is geod to Ifrael, even to fuch as are of a cleane heart. God is good to thofe who have a cleane heart, even when they are in the greateft fufferance of evill, and therefore they who are cleane hearted, have noreafon at any time to fay, nor fhall they long lay, they have cleanfed their heart in vaine_ Though now they {marc, yet in due feafon they {hall be well rewarded for their waiting. The Judgements of God are fitch, as no Judicudeipfa man can fully comprehend, fuch as no man can jttftly reprehend, nd nema com-The Almighty will not pervert Judgement. prehendit 9 ju/ii

Thofe foure things which caufe men t® pervert Judgement, ™norepreIm-are at the furtheft diftance or remove from God ; whereof the \£. 2t df Civ:, firft isenvie at the good condition of others. The fecond is Dei. cap: 23,.* groundlefle and unreafomble love or hatred of their perfons. The third is feare of frownes from thofe that are great, or feare of after-claps; Many are deterr'd from giving but a juft meafure, either of reward to good men , or punifhment to evill men, left themfelves ihould receive hard meafure from thofe who like neither. The fourth is hope «f gaine, or their private advantage. For as.fome pervert Judgement for bribes already received , fo < others for bribes promifed, or upon expectation of fome future favours. Now God (I fay ) is infinitely above thefe foure , and all other imaginable by-refpe&s, upon which Judgement is perverted every day, by the fons of men. God is above all envy, yea above all that hatred or love which perverts Judgement; he is above all feare of evill, and hope of good. God hath nothing to feare, feeing none can reach him, much lefie hurt him; neither hath he any thing at all to hope for, feeing he is in the full pof-feflion of all happinefle and bleflednefle , that is, of hiftifelfe. Why then, or upon what account fhoild the Almighty pervert

Judge-

574 Chap. 34. AnExpoftion upon the Boe^of Job. Verf.13.

Judgement ? Co rhar, if at any time, we have any unbecoming thoughts of the Juftice of God , either that he ."{filets the good without realbn, or profpers the wicked againft it; all this arifeth from our ignorance, or the fhortnelle of our fighc. We hare not a full or perfect profpect of things, we fee but a little way back-wird,we are not wife to compare what's paft with what's nrefenr, nor can we at all infallibly forefee any thing future, or difcerne what lhall be. Whereas God at once hath all things before him, he feeth what is part as well as what is prefent, and what (hall be hereafter,as well as what hath been, and fo the compleatnefle and indefectibility of his owne Juftice in all. And when we in the great day (hall fee all the workes of God in the world brought and presented together as in one view,we (hall then fay from the evidence of fight, as now we ought from the evidence of faith, that the Almighty hath not in any ane thing perverted Judgement. And therefore the Apoftle doth moft excellently and ap-poiitely call that day, The day of the revelation of the righteous judgment of God ( Rom: 2.5.)

Elihu having ftrongly afferted, with ayeafurely, that, the Almighty wilt not pervert Judgement, yet ftayeth not in a bare ( though fo-ftrong an ) affertion, ( which he might) but gives us the proofe and confirmation of it; as he hath denied that God will, fo he proveth by undeniable arguments, that God will not doe wickedly, that rhe Almighty will not pervert Judgement. And this he doth in the next or 13th verfe : , and the two that follow.

Verf. 1 3. Who hath given him a charge over the earth ? or who hath difpofed the whole world ?

Thefe words, (as was intimated before) are an argument proving that God neither hath nor can doe wrong; That ( as to the cafe in hand ) he had not done Job wrong, yea, that, ( as to all cafes) he can wrong no man. This argument is grounded upon the foveraignty, fupremacy, or abfolute authority of God over all men. The fumme and force of it may be gathered up into this forme.

He cannot doe injustice to any , who of right hath an abfolute fower a\ijing from and refding m himfelfe to doe what he will with or towards all men.

But

Chap. 34. An Exfoftt'wa upon the BooJ^of Job. Verf. 13. 575

But God hath fuch a power , Therefore he cannot doc anyinjtt-ftice. That, God hath fucn an abfolute power arifing from and re-iiding in himfelfe Elibu proves by a kind of Challenge.

Who hath given him a Charge over the earth ?

Produce the man, let him fhew his face, if he dareth. It is an expreflion of the fame importance with that of the Apoftle ( Rom: 8. 33. ) Whi fhalilay any thing to the Charge of Gods Elell ? let us fee the man, let us fee the devill, that fhall fo lay any thing to the Charge of Gods Ele&, as to prevaile in his Charge;'tis alfo like that other triumphant query, in the fame Chapter ( v. 31.) If God be with »*, who tan be againft us ? That is, who can be fo againft us as to hurt us, or carry the day againft us ? Thus here ; Who hath given him a Charge over the world ? let us fee who ; As if he had iayd, Are there any above Cjod,from whom he denveth hit power ? Or have any committed the Govern* ment of the earth to htm as his tr/tft and charge, for the management whereof he is to be accountable unto them ? Surely no. And if no, then either God isjttft, or all the world mufi be in confufion or under oppreffion without any redrejfe or remedy. M r Broughton ren- «q~ r ders, Who before him looked to the earth ? We fay, Who hath given ^y [u^tiir py him a Charge over the earth ? The ordinary figniftcation of the Jubcre juxt* Word, is to vifit, and that morem Syriaci

Firft, In a way of favour, to fee what others want ( fo we vi- ktnc ^yp"^ fit the poore ) or how they doe, fo we ufually vifit the fick, and JSc: -" fometimes thofe that are well in health.

Secondly, Itfignifieth tovifitin away of judgemenr, or to punifh thofe thathave done amilTe. Thus the lord threatens-to vifit ( that is, to punifh ) the iniquity of the fathers upon the children ( Exod; 2©. 5. )

Thtrdly, The word fignitoeth to-command, toiffue out orders, : to give a charge. This figniricationof the word is very frequenr both in Scripture, and in daylyufe. Vifiters (we know J have power of Government ;yea they have power over Governours-to order and give rhem a charge, that they doe, or to examine-whe r he: they have done the duty of their place. In this latter fence, we render it here, Who hath given him a ftarge over- the earth ? And fo we read it ( 2 Chron: 36.23.,) Thus faith Cyrus Kmg of Verf a, all the fynglomes of the earth hath the Lord God of

heavm

%l6 Chap. 34. An Exfoftm u-psn the Bool^of J o b Verf. 1^

heaven qivcn we. And he hath charged, me to build him a houfe in Jerttfalem, which is in Judah ; who is there among you of ail his people, The Lord his God be with him, and lei him goe ttp, God hath charged me ( faith Cyrus ) or he hath made that my bufmefle, a bufmefle incumbent upon me, to build him a houfe in Jerufalem, that i c , to farther the vvorke, to give the Jewss leave to build the Temple of Jerufalem;God ha<h charged me with this great trutt, and 1 am willing to anfvver it. The fame thing is recorded,almolt in the fame words ( Ez.ra 1 . 2. ) Thus faith Cyras King ofPerJia, the Lord God of haven hath given me all the kingdoms of the earth, and he hath (fbarged me to build him a houfe at jerufalem, which is in Judah. God giveth Princes their Charge, fupreame foveraigne Princes, yea he giveth inferiour Princes and Magiftrates, their Charge j but(faith Elihujwho hath given him a Charge ? Certainly, no man. There is yet a twofold reading of this former part cf the verfe, 60th confiderable.

Firft, Thus ; who for him hath viftted the earth ? As if it had been fayd, Hach God fet any to viht, or to look to the earth for kirn, as if himfelfe flood by and did nothing; God ufeth the power ©f man, he fets up Magiftrates to worke for him ; but he never puts the vvorke out of his owne hand, nor doth he need any hand to helpe him in that worke, though he ufeth many: ancl •■ though he faith, By me ( yea for me J Kings reigne , yet we may fay with Elihu (in the notion now exprelt ) Who for him hath viftted the earth ? that's a good reading.

Secondly, Who over him doth vifit the earth ? Is Ged any mans Vicegerent ? is he a Lord Deputy, or a Viceroy ? No, there is no man vifits the earth over him, for, ( as we render clearely ) who hath given him a Charge over the earth ? As if he had fayd, // God be an unjufl Judge, is there any fuperiour Judge to whom we may ap-pealefor remedy or redreffe of our injuries ? Who over him vifiteth, ©r, who hath given him a charge over

the earth.

That is, over the inhabitants of the earth, or over the affayres ©f the earth. The Earth, by a Synecdoche of the Continent for the matter contained, is here put for all perfons and tranfactions ©ver the face of the whole earth. Who hath layd that great Charge, the difpofall of all things and people in the earth upon

God?

Chap. 34. An Exfofition upon the Bool^of Job. Verf. 13. 577

God ? furely no man on earth,no Angel in heaven,nor all of them pun together. How fhould God-derive a governing power from them, who derive their very power of being from him ? He governed in his owne ri^hr, not by commiffiGn or deputation. We have the fame poynt affirmed at the 36th Chapter of this Booke, f .23 d, whs hath enjoyned him hi'snay ? God knoweth and taketh his owne way, no man fheweth, much leffe commandeth him his way ; Who hath given him a Charge over the earth ?

*

Or who hath difpofed the whole world ?

This Queftion,as the former, containes a Negation; no Creature, none befides God hath difpofed of the whole world, or oi all of the world. M* Brenghton renders, Who hath[etled all the dwelt land ? The word which vte tranflate difpofed , fignifies to W<D pofuit ar-place with a kind of art, exactly, orderly, carefully ; who hath te -> cur<r * etor -thm difpofed the whole world} There is a double difpofition oi^pcdejl the world! ' *> r '

Firrt, In Creation; who hath difpofed, joynted, and put the whole world in frame ? who hath marlliall'd the feverall parts of the world as they now ftand like the Hoft of God ? The world as created is exprefled in the Greek by beamy and order ; before God perfected the creation, all was a confufed heape without forme and voyd ; But that rude indigefted matter was drawne forth in the feverall works of thatfix-dayes Creation, into a moil beautifull forme and order. Thus God ©nee difpofed all the world by Creation.

Secondly, God dayly difpofeth the world by providence ;, And that's the difpofure which this text efpecialiy fpeakes of; l^TSorbaha-Who hath difpofed ( in a providentiall way) the whole world ? The bt } a H ll4 > »*** word rendred world, properly fignifies, the habitable world ; we f % ™ j^ Jnt ' find it oppofed to the wildernefle or defert (Jfa: 14.17.) where iegmes in or-few or none inhabite. That word is very fignificantly ufed here be haktabilu for the world, becaufe the'habitable part of the world , or where Plfc: men inhabite,are the ftages on which the providences of God appear, and act moft eminently & convincingly; who hath difpefed of the habitable world ? which the Greekes call,7/?f honfe of abiding; Mr BronghtonfThe dwelt Iand y tha.t is,the land wherein men dwell.

Againe, As theearth,before,is put for the inhabitants and occurrences of the earth ; fo whatfoever pafleth , or is brought to

E e e e pafie

57^ Chap.54- y * n Expofttio* upon the Bosl^of Jo B. Verf.13'

palVe in the world, is here called the world, who hath difofed the whole world ? He that made the- whole world , difpofeth of the whole world , providence followeth Creation.

But fome may fay, Is this a good Argumenr to prove that God is ju(i, becaufe he hath the fupreame power over all the world ? Will it follow, that he adminifketh all things rightly, becaufe he hath a right to adminiiter all things ? There feeraes but little of Argument in this, ( may fome fay ) many have a great deale of power,, who abufe.it, and they that have moftpower,ufually abufe i: moft, and make it but a fervant to their lufts and paffions • therefore how is it aproofe, that the Lord is righteous and will doe no iniquity, becaufe he hath the power of all things in his hand, or is Lord over all ?

I anfwer. This is a ftrong argument, and ( as I remember a good Author calls it ) a peremptory argument ■, which can have no deniall. The Lord is righteous, becaufe he is Lord over all; he is not King of fome corner of the World, he is not King ©f the whole World by election or vote of the World, He is not chofen at all, much lefle ( as many have been) by evill means and wicked combinations; C od is the fupreame governer of all the world by naturall right not choyce -, yet not ( as fome Princes are ) by naturall right of fticceilion inheriting after a mortall father ; but by the naturall right of creation, himfelf being the father cf that world over which he is a governour. The Originall of Gods power is fated in himfelf; The eternall being of God, and his fupreame authority are infeparable.

Yea, God is not only thus fupreame in adminiftringjuftice ,• but he is the fumme or fullnetTe of Law and Juftice,and therefore cannot pervert it. He whofe power and goodnefle gave the world its being, how fhould he aft any thing which is not good in the exercife of his power over the World ! Jnjuftice is the breach of a Law, but how can God break a Law who is the fource and foun-taine of all righteous Lawes ? who then fhall dare to fufpeel: God of injuftice, or require a reafon why he doth this or that in the world,which himfelf hath made ? yea, who hath not reafon to admire and proclaime infinite goodnefle mixt with abfolute power, as in his making fo in his ruling the world ? For whofe fake or for fear of whom fhould he pervert Juftice, who hath aH men alike under his power ?■■

Earthly

Chap. 34. An Expoftion upon the Bsok^of Job. Verf.13. 579

—.—_ ——— — — \-

>» Earthly Judges may erre in judgment, but the Judge of all the

earth cannot. God cannot doe injuftice through ignorance or

mflhke ; for he is omnifcient and kncvveth all things; nor can

he have a will to doe unjuftly, feeing his will is altogether juft,

and the rule or meafure of all things that are juft. As therefore he

is not an idle Idol-god but moft active in governing the World ;

fo he is infinitely above the leaft failer in the government of it.

The Sun (hall {boner be turned into a cloud, and the morning

light darken the earth, then any unrighteouinefle proceed from

God; yea, when c lends and darknejfe are round about him ( that

is, when we by reafon either of me obfcurenefle or afflictiveneflb

of his difpenfations can give no account of them, yet even then )

right eonfneffe and judgment arethehabitation of his Throne ; that

is, his governing power abides unmoveably, or conftantly ( as in a

habitation ) within thatblefled line and glorious fpheare of righ- Ipfi quart po-

teoufneffe. So then, the reafoning of Elihu from the univerfality tens e fl *>*&-

and independency of the governing power of God, to the righte- 5J tam , $ iU *

oufneflie and equity of his government is not only probable, but nieron:

demonftrative and unanfwerable. He is alike mighty as the fole

creator, and juft as the fupreame moderator or the World. If

any man'will prefume to charge God with perverting judgment

in governing the eartji, that man faith in effect that he hath given

God a charge over the earth ; And if any, man be fo impiouQy

and impudently prefumptuous as to fay that, let him come forth

and anfwer this as peremprorily as truly denying queftion of

Elihu ; Who hath given him a charge over the earth ?

Hence Obferve.

The power of God is a primitiveor• under ived power '.

His power is of himfelfe; yea, his power is himfelf; God doth not rule by Commitfion or Depuration, all ru'ing power is fundamentally in him , as alfo the rule of that power, both which in God are one. Jefus Chrift as Mediatour rules by CommifTion; i/f11 things ( faith he, Math: 11. 27. ) are delivered to me of my Father. And againe , the Baptift gave this teftimony of him ( John 3. 3 5 .) The father leveth the Son, and hath given aR things into his hand, Jefus Chrift as Mediator receives his Charge from the Father, and he hath received a Charge over the whole earth,. as Mediator. But confider him as God, fo the government oi the

E e e e 2 world

5 8a Chap. 34. An Exyefitwn ufon the Book^ef J © b. Verf.15.

world is fundamentally and efientially in him alfo.lt is the highefl: honour of an earthly Prince, when ( as it is fayd of the (fhaldeans ( Hab: J.7. J their Judgement and their dignity proceedeth of them-[elves ; th.it is,when they rule in their owne right, not in the right or by the dcfignement of any other. How high then is the honour of God, who ruleth not only over all the people, but over all the Princes of the earth^his Judgement and dignity proceeding purely from himfdfe 1

Secondly, As the power of God is underived or proceeds only from himfelfe ; fo the power of God is abfolute and unlimited. His is in the ftricteft fenfe imaginable fupreame power.He&ihtmih N*?bttchadnez J z,ar confefled this truth ( I)an: 4. 3 5. ) Before him ( that is, before God ) all the inhabitants of the earth are reputed as nothing, and he doth according to his will in the Armies of heaven, and among the inhabitants of the earth , and mne can ft ay his hand, and fay to him what do ft thsn ? There's abfolute power, none can fay, that is-, none rrfty prefume to fay to him, what doe ft thou ? no man ought to queftion, much lefle to quarrell at the determinations of God, whether concerning perfons or nations;: 'tis his right or prerogative to doe what he will ; and how much foever he a&s by prerogative, he will doe only that which is right; we may consider the abfolute fupremgey of God in a fivefold exereife of power.

Firft , In commanding; He commandeth fvhat he pleafeth to be done ; nor may his commands be difputed ; they muft be obeyed, becaufe his.

Secondly , In prohibiting he forbiddeth whatfoever difplea-feth him to be done. And how pleafing, how right foever any thing is in our eyes, yet if he foibiddeth it, we muft for ever for-beare it. We all know by our owne fmart how dangerous it is to eate of a forbidden Tree.

Thirdly, In fufTering, I meane it not of any fufTering evill in himfelfe (God is infinitely above that) but of his fufTering others to doe evill, or of his fufTering any evill to be done. God may and doth permit, that which is nought, wicked, and unrighteous to be done in the world ; and yet himfelfe remaines altogether holy, righteous, juft, and good. This is a great part of the transcendency of his power.

Fourthly,, In rewarding j God hath abfolute power, to reward ;

< hap. 54. An Exposition upon the BooJ^ of Jo B. Verf.13. 581

ward ; Firft,whom he will; Secondly, for what he will; Thirdly, in what kind he will ; Fourthly, in what degree or meafure he will; Fifthly, for how long he will, he can give ( which none of the Princes of the earth can ) everlafting rewards.

Fifthly, In punching; God hath abfolute power topunifl-, and the abfolutenefs of his power in-punifhing, may be exemplified in thofe five particulars, wherein his power of rewarding (in the former paragraph ) was. In all thefe things we fee theunli-nmednefs of the power of God , Who hath given him a Charge ever the earth ? or who hath difpofedthe whole wsrld ? Himfelfe a-lone doth it, and he doth it of himfelfe. And for as much as there is fuch a fupremacy, fuch an abf©lutenefs of power in God, 'take thefe three inferences from it.

Firft, H©w freely fhould we yeild our felves to the commands of God, not questioning this as unequall, nor faying that is bard? we are more apt to find fault with the work which God requires us to doe, then to remember that it is a great fault not to doe ir. The heart of man naturallyrifeth againft the will of God ; It is rot fnb]ett t9 the Law of (jtL vat her indeed can be ( Rom: 8.7.) the wifdome of the flefMBiks there is fome unrighteoufaefTe* at leaft fome unreafonableneflfe or rigour in the commands of God, and therefore fuc<h wife men hope they have reafon on their • fide if they omit the#^>r aft againft them. Any man will (at leaft he cannot but confefteme ought to ) be fubject unto that which is equall and right. Man hath no colour to difobey, till he hath put fome blot upon the command. And feeing the commands of him who hath the charge over all the earth in himfelfe and from himfelfe, cannot potfibly have any blot or defect in them, let us take*-heed we be not found difobeying.

Secondly, Seeing God hath the Charge of all the earth, we fliould as readily fubmit to his difpenfations, works and dealings,, as to his commands. The Jewesof old complained (Ez.ek± 18-. 29. ) The way of the Lord is not equall; They did even tell him to his face, his wayes were not equall, and therefore they would not fubmit. The Church in captivity fpake well ( Lam: % . 28. ) Out of the mouth of the mofl high prcceedeth not evtll and good", that is, whatfoever the Lord hath pronounced to doe or hath, done concerning us, is morally good and not evill, though it be penally evill and not good. Eli fpake wel alfo to this poynt

( 1 Sam:

582 Chap. 34. An ExpoJitio&zkpoM the Baok^of ] o *. Verf.13.

( 1 Sarffi 3. iS. ) it if the Lrrd, let him doe what feemes good in his onkc eyes j yen the thing which God was about to doe, was luch {v. 1 1.) as at which, both the cares of every one that heard it fhould tingle. To have the heart quiet while the eares tingle , is pure fubmillion. And any unquietnefs or murmurings at the dealings ot God, whether reflecting our perfons or our familyes,. Churches, or Nations, are in tome degree rebellions againft the fovera"igne power of God.

Thirdly, If the Lord be fupreame, and have the charge over all the earth, then let us fet him up as fupreame in all things, let his ends be above our ends; let us defigne God in all we doe ; He who is over all, ought to be honoured by all. All our actions t as to many lines ought to center in his honour, who is the Center of power. Of him and through him and to him are all things , faith the Apoftle ( Rom: n. 36.) Becaufe all things are of him, creating them, and through him, governing them, therefore all things fhould be to him^ that is,all perfons fhould in all things they doe, yea in all things that are done, ayme at and defigne his glory, as ihe Apoftle expreflely concludeth jtffcverfe before cited ; To ■whom be glory for ever.

Thirdly , Whereas it is fayd, who hath given him a Charge . over the earth ? or who hath difpefed ( not a part, or parcell,or can-con, or corner of, but) the whole world ? jlL

Obferve. The power of God is an univerjall power.

It is extended throughout the world, to every patch and inch ef it. What David faith of the Sun (Pfal: 19. 6.) His going forth is from the end of heaven, and his circuit unto the-ends ef it-, and there is nothing hid from the heate thereof. The fame may we fay of the circuit of Gods power, there is nothing hid from , nor fet beyond it.There is a four-fold univerfality of the power of God.

Firft, In regard of perfons ( Pfal: 97. y.) Thou Lord art high above all the earth, thou art exaltedfarre above all Gods • that is,-above the Kings and powers of the earth ; whom the Scripture calleth Gods. If God hath a p©wer over the Kings of the earth, .then furely over the people of the earth ; yea God is not anly exalted and farre exalted above this or that God or King, but above them all; This is a fuprcmacy with utmoft univerfality.

Secondly,

Chap. 34. An Expf.tion upon the Boel^ of j 0 B. Verf. 13. 583

Secondly, His power is univerfall, as to places, and nations ; fome places claime priviledge, and are exempt from the jurif-diilion of Princes, if obnoxious perfeiis get thither, they-are free from the courfe of the Law. There wereOV/« of refuge among the Jewess and 'Santlvcries in the dayes of old among us, where evill-doers could not be toucht. But the power of the Lord rea-cheth all places, even to the homes of the Altar ( Pfal: 85. 18.) Thou whofe name alone is Jehovah , art moft high over all the earth.

Thirdly, His power is univerfall, a* in all places, fo over all things; it extends to the ftarrs of heaven, and to the fowles of the ayre, to the beafts of the earth, and to the fifhes of the Sea j-to whatfoever moves in this world ; they are all at the command of God, if he doth but fpeake, they run and execute his will.

Fourthly , His power is univerfall, in reference to time; 'tis never out, nor Chall ever end; he is King immortally and King c-ternall, his Kingdome is an everlafting Kingdome. The power of God is an univerfall power in all thefe considerations: His power of Governing is of the fame extent,as his power of creating was ; that which he created at once, he governes alwayes. He did not fet up the fabrick of this world, and then leave it to it felfe, but he preferveth and ordereth all things in it. The wel-being, the orderly being of the creature , is as much of God as the being of it.

Some fay, God made the world at firft,and fet all the wheeles , ©f it a-going, but now things goe on by chance, by fortune, or by accident,at leaft particular events are not under his government, but come to paffe as the wifdome or folly of men is moft active in the production of them. .

I anfwer, to fet up blind fortune, and chance, yea or the wit and policy of man,as governing the world,is to fet up other Gods in the world ; if chance and fortune, or the wit of man, governs any part of the-wcrld, then they had a part in making the world. If you divide one power, you divide the other. For thofe invisible things of God, his eternal power and God-head, are as much or as evidently feene , in the things which are done, as in the things which are made. 'Tis true indeed God ufeth many hands in governing, ordering, and difpofing the things of this world. The Princes of this world, are eminently his hand, but God doth

nee

584 Chap. £4. A» ExT9jtionupn the Bsok^of J o b Verf. 1 3.

-^ _~ 1 : - —-

Ken eget alis-xiox. ufe any power in governing this world, to diminiih his ovine, r.k adjutorijs nor ^oft ne withdraw his owne power, what power foever he u-mundum^id feth ' '«* his P 0,ver thac a ^ 5 efei^iully, and gives fuccetfe in the rm Iguifcd aeti«S ot ' aIi power. It was fayd to that King who prided himfelfe fatienium. in what he had done in the world; Shall the Axe boaft^ it [elfe a-Greg:Lib: 24. galaft him that heweth therewith, or flail the [aw magnifie it felfe Moral: ca=20. ^ a j„f f \ : \ m t \ : _ at fl^th it ? ( Ifa: 10.15. ) As if the Lord had fayd to that proud Ailyrian Prince , Deft thou hike upon thy ft/fc 7 as if t ho it didft ally and governedft all ? then art no more In the governing the werld (though the chiefe earthly Governour of all the world) then an Axe i-s in the hand of him that ufeth it; And though the artif.cer cannot doe his worke without an Axe, though he cannot divide his Timber without a [aw, yet I the Lord am able to doe my works without thee. At beft and moft, men are but inftruments in the hand of God; and he ferves his owne turne by men , not t hgni'fie that he cannot worke without them, nor that his worke is done either with mor^eafe to himfelfe, or more fucceiYe as to it ielfe by their- helpe ( he is not fo weake as to need helpe, nor is at all ftrengthned by the helpe he ufeth ) but only to iliew that as h* hath the command of,fo he hath a ufe for every creature (//*.- 7. 18. ) The Lord flail hi[fe for the fly ; if God doe but hilTe to the fly, or any creature on earth, yea to the devills in hell, they are at his call, and doe his will, though they intend it not. Further ; though God can doe a 1 1 himfelfe , yet he ufeth various inftruments, that he may indear man to man, or that no man may fay, he hath no need of another. Thus the Apoftle argues ( 1 Cor: 12. 21.) 7 he eye cannet fay unto the hand, I have no need o[ thee ; nor againe the head to the feete } I have no need of you. Surely then the feete cannot fay to the head,we have no need of thee,nor the hand to the eye, we have no need of thee. That, Creatures may fhew their love to one another, and fee their need of one another, God is pleafed to give them a charge to worke and difpofe of the things in the world, though the charge and difpofure of the whole world be in himfelfe.

Now if the Lord be thus inverted with all power originally and effentially, then I would mind thofe who are in power of two things and thofe that are under power of one.

Firft, Let them that have fewer remember to ufe it for Cjod. They that have but family power fliould ufe it for €odjhovv much

•more

Chap. 34. A* Exyofuion upon the BooJ^cf Job. Verf. 13. 58$

more they that have power over nation 5 . ( Pfaf: 2. 1 o, 11. J Be wife now therefore Oje Kings, he lyiftrnlled ye Judges of the earthy jerze the Lord with feare, and re Joyce with trembling. When he i'zhhyjcrvethe Lord with fearc, I fuppofe hedoih not intend it in that notion of ferving the Lord, as ferving him denotes ourholi-nefle and obedience in generall; but when he tmh,ferve the Lord with feare, his meaning is, ferve him fo in the exercife of your power, and in your places,as you have power in your hand, as you nave received a Charge or Commilfipn from God over this or that pare of the earth, fo ferve him with feare, in the ufe of that power. As man ought in all the ferviceofGod to be in a holy feare, fo efpecially when he ferveih God in the adminiftration of power, becaufe all power is from God. And therefore ( which is *he next thing I would hence mind thofe of that are in power )

Secondly, Remember, The day of account muft needs be a fad day to thofe who abufe their power to the oppretfion of man ; and chiefely to thofe who curne their power againft God; that is, againft the waves and truths of God,igainft the fervants and people of God, againft the ends and detignes of God. God will call fuch as have had any charge over the earth to an account, and l<zt them who either of thefe waves abufe their power, confider whether fuch accounts will pafle as they muft give. Surely when the day of the Lord fhall be upon fuch OaVes and Cedars, upon fuel* mowtaines andhds^ as the Prophet ( Ifa: 2. 1 £, 14. ) calleth the Powers and Princes of this world, they will even be forced ( as he describes them at the 19th verfe ) to g<ne wto the holes of the rochjs, and into the caves of the earth, for feare of the herd, and for the glory of his Majefty,when he arifeth to fcake terribly the earth. It is bad to be abinfed by the power of man, but 'tis worft for that man who abufeth his power. Thy tcrrlHencffe hath deceived thee ( faith the Prophet, Jer-.^p. 16. ) and the pride of thine heart, O then that dweHefl in the clefts of the rocke, that hoi dell: the height of the hill; that is, thou that art in high power, and alio holdeft thy height, thou arc deceived, and thy teijiblenefle hath deceived thee ; becaufe thou haft been able to terrihe many with thy power, therefore thou haft preftimed that none fhall ever terrifie or trouble thee ; This vaine confidence hath deceived thee, for ( as it followeth in the lacter part of that verfe ) though then fhonldefi make thy neft as high as the Eagle, I will bring thee

F f f f dsytne

586 Chap. 34. An Exposition upon the Bosk, of J 0 B. Verf.13.

dorvnefrem thence, faith the Lord; that is, I will bring thee to a reckoning for terrifying thofe with thy power whom thou (houl-defl have protected by it.

Laltly, This is matter of great Comfort to all good men who are under power; though rhey are wronged and opprefled by the power of man,tbis may fupport them, God hath power over all the earth, he hath the Charge, and he will fee them righted one time or other. ( Ecclef: 3. \6, 17. J Moreover , I faw under the Sun the place of Judgement , that wickedneffe was there, and the place of righteou(nejfe, that Iniquity was there ; / fa-id in mine heart , God fh all judge the right cota and the wicked, fer there u a time for every purpofe and for every worke. And if for every purpofe and . - woike,. then furely for this, the reviewing of the unrighteous judgements of the Princes and Powers of the earth, who hold the places of Judgement and righteoufneffe ; to punifh the perverting, of which, the Lord who is Prince of the Kings cf the x earth often powrethcontempt upon Princes ( Pfal: 107.40, 41. ) and caufeth them to wander in the wi/dernejfe where there is no way \jet fetteth he the poors on high from afflittioK, and maketh him familyes Hkf a flocke.Yor as the Holy Ghoft faith (Pfal.-i 38.6,7 J Though the Lord be high, yet hath he regard to the lowly, but the proud he. knoweth afarr of; heretipon his faith rifeth up to a full affurance in the next verfe ; Though I walke in the m'dft of trouble, thou wilt revive me : thoufhaltftr etch forth thine hand again ft the wrath 9f mine enemies, and thy right hand fhall fave me.

Thus much for the argument here ufed, the Lord is righteous, for he hath all power in his hand; and he hath no reafon upon any account in the world to pervert power; yea for him to doe any thing that is not righteous, were to a£t againft himfelfe , even a-gainft his owne being and bleffednetfe, who is God blefTed for evermore.

job.

Chap. 34. An Exposition upon the Bo$k^of J o b. Verf. 14. 587

JOB. Chap. 34. Verf. 14, 15.

If he fit his heart upon man; if he gather unto him-felfe his fpirit and his breath.

All flefifiall perifi together, and man Ji)all turn to

hisduji.

IN thefe two verfes Ellhu perfects the proofe of what he lately aflerted, thac God tsjufi^ And that there is no unrighteoufnejfe in him ( v. 12. ) yea furely Ged will not dse wickedly, neither will the Almighty pervert Judgement j For, as Mofes in his dying fong de-fcribes him ; He is the rockj, his worke is perfeib ; for all his wayes are judgement • a Cjod of truth, and without iniquity, jufi and right is he. The rirft argument for the confirmation of this was opened at the 13 verfe. And it was grounded upon the abiblutenefs and univerfality of his dominion: Here we have a fecond argument from theiweet temperament of his power and goodnels. God hath power enough in his hand at once to deftroy all flefh, and to command every man back inro the duft. But he dorh not thus ,put out his power. We live and live comfortably ; we enjoy ion only our lives, but many mercies of this life ; and therefore iure-ly God doth not deale rigoroufly, much lelte unrighteoufly with man. He that doth all men good beyond their deferts, will not punijh any man beyond his demerits. He that doth not exercife his power alwayes where he might, will not exercife it all where he ought not. That's the fumme and fcope of Elilm in the'context under hand.

Verf. 14. Ifhefet his heart upon man.

To fet the heart upon any thing or perfon, is a Scripture expref-fion, often ufed, noting more then barely to think upon or mind both or er.her. It lignifieth to hive deep and ferious thoughts, to think with confederation and attention, yea with fome height: and heat of affection. And all this whether that thing which the heart and affections are let upon, pleafe or difpleafe , be comfortable or grievous; for boh love and hatred, hope and feare, are thoughttull of,and foliicitous about tjwr feverall objects. Hence

F f f F 2 thac

5 S3 Chap. 74. An Exyftwn ufon the Bwl^of Job. Verf.14.

that caution ( Pfal: 62. jo. J If riches encreafefet not your heart iifMi thtm; we naturally love riches, and therefore as naturally ipend many thoughts, both how to get and how to keepe them*. If a man have riches, or an encreafe of riches, it is not unlawfull for him to thinke of them, ( yet we ihould be as fparing of our thoughts that way as can be , our thoughts and the bent of our foules ibould alwayes be upon God ) but that which the Pfalmift forbids is the fetling of our hearts; As if he had fayd,.Lff not your thoughts ft ay er dwell there .Riches are themfelves tranfient things* therefore they lliould have but our tranfient thoughts.Srt not jmr hearts upon then?) for they may quickly be unfetled. Samuel be-ipake Sml in the fame language about a worldly concernment, when he went out to feek his fathers Afles ( 1 Sam: p. 20. J Set not thy mind on them. 'Tis like Saul was over-burdened with this thought, What's become of, or what ihall I doe for my fathers Afles ? Be not follicitous about them, faith Samuel, greater things are towards thee. Abigail ufeth the fame forme of fpeak-> ipg to 'David concerning Naball ( 1 Sam: 25.25.) Let not my. Lord regard this man of' Belial,hy not to heart what Nabal hath fayd or done. Thusjonadab took oft Davids feare,that in one day he had been deprived of all his Sons ( 2 Sam: 15. 33. J Now therefore let not my Lord the Ki;:g take the thing to heart, to thin\ that all the Kings fens are dead, for Amnon only is dead. We are as apt to fet our heart upon our lodes, as upon our enjoyments:. And to fhew how little Phroah regarded the heavy hand of God upon him, it is fayd ( after Mofes had turned all the waters that were in the river to blood, Exod: 7. 2 3. J And Pharoah turned and went into his houfe^neither did fet his heart to this alfo ; That ie y he (lighted what God had done. Let God fpeak, and ftrike once %^vele!°L- anc * a § ame > Y ea a third time, yet hard-hearted men doe not lay ic <emefe, covjH-t0 heart, nor fez their heart upon it. Thus here in the Affirmant, q. d, tive it is fayd of God, If he fet his heart upon man ; that is, if he Si eifuHt tni- ^02 but intend and mind this matter, he can quickly bring it a-y^""**' bout, even the periling of all fle(h.

If he fet his heart upon man.

VlS Valet con- *^ e texc ' lS rendered alfo, If he fet his heart againft man . ira. Siponeret The Hebrew panicle figniffeth not only upon,6ut againft(^;ww 7. tencraeum cor \6. ) Prophejie not again j/Wjiw/, &c. And the generall fence of fum, hc./tJiH chac reading may be given two wayes, Firft>

Chap. 34. An Exposition upon the Boa]^ of J OB. Verf.14. 589

f—

Firft, Ifhefet his heart again ft man,to enquire ftritfly into his proponeret ho-life and waves, if he fhould critically mark all his errours, & J '^'v""? faults, and io refolve to proceed againft him, he might foonmake s an end of him, as it follovveth in the nextverfe. Astheftrong-eii, to the beft and holyeft of men are net able to ftand before him. Thus the words are ananfwer given by Elihu to thzz frequent requeft of J«£,that God would let him come near to judgement,- and hear his caufe argued and debated before him, even at his Bar; but faith Etlhu ("according to this fence) If God fee his heart againft man, if he doth but ttrictly enquire into his condition, courfe, and converfation, it would be fad with him ; All men muft perifk. Thofe two places in the Pfalmes anfwer this interpretation fullf, (Pfal. 1 50. 3.) IfthoftLordfhouldff martini-■ qithics, O Lord, who ftoottU ft and ? That is, No man {hall; We cannot ftand in our righteoufnefs before God, how then fhall we ftand in our iniquities ! And therefore the fecond Text deprecates the Lord's fevere enquiry into our pureft and rnoft perfect Cervices, {Tfal. 143. i.)Entcr not into judgement with thy fervant^ for in thj fight (hall no man living bejuftified.

Secondly, Ifhefet hit heart againft man, that is, If he have a general purpofe to deftroy and ruine him by his abfolute Sove-raignty, he can eafily do it; what God hath a minde to do, or only willeth it to be done, he hath power enough to do it: He can . make any man miferable,. and not only ftrip him of the comforts of this life,but of his life too : And as he hath power enough,if he would ufe it,fo be hath foveraign unquestionable authority enough to bear him out in the ufe of his power. Now, feeing God who is cloathed with this abfolute power, yet doth not exercife fuch a power, but having given man a being, continues to very many men a comfortable being in this world, and doth not willingly grieve or afflict any of the children of men, nor execute any vengeance upon them without their defert; furely then God is righteous, he will not do wickedly. Thus we have the importance of the Translation, If he fet his heart againft man : We fay, (which alfo beareth fairly enough the fame fence) // he fet his heart upsn man.

... . St dfregerit ad

If hegathereth unto hlmfelf his Spirit and his breath, eum cor fuum

c* j-> rr 1 r 1 • 1 / ■ /in fpiritumilliu*

x»rr e render it thus; // he Jet Ins heart upon {or Againft) man, <&fl atum a ^j 4

famhst, Vulg.

5 9° Chap. ;j.. An Expoftion upon the Book^ of Job. Verf.14,

.-/ gather fori* him hufphrlr*ud his breath : and then, as ic

loiloweth, t/illflefv fhallperifh together.

We repeat the fuppohtion according to the Hebrew Text; //

he fit hit heart upon man • If he gather to htmf elf hie- fpirit and his

breath, then &c. Take either reading, the general fenfe is the

fame, md in bfief 'tis this ; // God have a mlr.de to it,he can quiche

ly thrust all men out oj the world. He that gave man his fpiric and

his breath, can at pieafure recal bo:h, and then all flefn perifheth

sdq^ and turneth again unto (what it once was) duft. The Hebrew

word which we render to gather, fignifieth to add one thing or

perlbn to another : When Rachel had conceived and bare a

fk»i (Gen. 30. 22, 23.) fhe called (from this word) his name

■Jofeph, and faid, the Lordjhalladdto me awther^on. Thus here,

If God add, or gather to himfelf his fpirit and his breath, that is,

the fpirit *nd breath of man, err. We may diftinguifh between

<v. -,«. M - tfie.ie two,»fpi:itand breath ( Some infift much and curioufly up-

wtfOT^/j/^ onthisdiltinctiony The fpirit denoting rtie foul or the internal

vhamquteab rational power of man, and the breath that eflreit of life which

anima proxenit followeth or floweth from the union of foul arid body. The life

this fence diitinct from his breath;for when the breath is vanished, and is no more, the foul or fpirit liveth. The Apoftle in his prayer for the Theflalonians (1 Theff. 5.23.) puts/0«/ and fpirit together : The very God of peace fazttifie yon wholly, and I pray God, your whole fpirit, a-.d fonl, and body, be prefer ved harmlefs unto the comivgof our Lord^efts Chr'-ft. Theie ('tis moft probable) by the foul, he intends the inferiour powers in man,or his affections, and by the fpirit, his higher powers of reafon and underfhnding: yet the fpirit is often put for that whole part of man which iscon-tradirtincf to his body. Into thy hands I commend my fpirit : that is, my foul, not forgetting my bo Jy : And I conceive, we may fafely expound it here in that latitude, as comprehending the vvh'ofe inner man. Yet it is all one, as to the fence of this place, whether we take fpirit and brea'h diftinftly or for the fame"; the fpirit being fo called from fpintion or breathing ; If he gather unto him h's fp'rit,a#ihis breath. The gathering of the fpirit and breath of man unto God, is but a periphrafis or circumlocution of

death,

Chap. 34. An Exf?fmo*i upon the Boole^of Job. Verf. 14. $91

death, or of man's departure, our. of this life ; when man was formed or created (Gen. 2. 7.) it is faid, God breathed intshim^ the breath rf ///if, and man became a living foul: And when man dyeth, his breath o: fpirit may be faid to be gathered or returned back unto God ; (b then, the meaning of Ehhu in this double fuppofition, (Ifhefet his heart upon man, if he he gather to him-felf his fpirit and his breath,) is clearly this, if God were once refolved, 0: fhould but fay the word,that manmuft prefently die, die he muft, and that prefently.

Hence Note, Firft, God can eafily ds whatfoever he hath a minde to do.

If he d© put his heart upon the doing of any thing, it is done ; Men often fet their hearts, yea and their hands unco that which they cannot do; if men could do that which they ^t their hearts to do, or have a minde to do, and thereupon fet their hands to do, we fhould have ftrange work in the world. T'rs a mercy.co many men, that man is often fruftrated in his thoughts and purpofes, in his attempts and undertakings; and 'tis a glorious mercy to all chat have an intereft in God, that God never loft a thought, nor can be kindred in any work he fetteth his heart upon. He thac can lett or ftop all men in their works, can wo:k, and none fhall letc or flop him. What God will do, is no: defecibie or undoe-able (if I may fo exprefs it) by any power in heaven or earth. And as God can do what he will, and ask no man leave, fo he can do what he will without trouble to himfelf; 'tis but the refolve of his will, the turning of his hand, or the caft of his eye (all which are foon difpartht) and'tis done. Thus God breached out his withes for the welfare of Ifrael, (PQl. 81. 1 % .) 0 that my peop'.e hadhearlined untome, tic. I fhould foonhave fubdued the'r enemies, and turned my hand against their adverfaries. As if he had faid, / emld and would have eafed them of all their enemies, even ef all that rofe up agamfl them eafily,even with the turning of my hand'. What is more eafily done, or mo r e fpeedily done, rhen the turning of a hand ? Many things are hard to man, (and indeed very few things areeafieto him, except it be to fin, or to do evil, he can do evil eafily) fome things are not only hard, but too hard,* impolTi-bleforman; but there is nothing hard, much lefs'toohird for God, he can eafily do the hardeft things; yea^ the hardeft things

are

are as eane to him as the eadeR ; for as (SPfal. 139. 12.) Dar&efs huieth not (rem the fight of God, the darkgefs a::d the light Are boiij # ,•:- to him i fo hardnefs hinders not the work of God, hardnefs and eafinefs are both alike to him, it he fet .his heart upon ::, From this general truth, take two inferences.

Firft, How ihould we fear before this God ? How fhould we tremble at the remembrance of, and walk humbly (in our highett atfurance) with this God ? We are much afraid to difpleafe thofe men who can eafily hurt us, and in whofe hand it is to mine us every hour: But O how little are we in this thought to fear "the Lord, to take heed of difpleafing the Lord, who can with eafe either help or hurt, either bring falvation or deftru&ion, who in ' a moment can thruft the foul out of the body, and cattboth into

'II

Secondly,We may hence make a ftrong inference for the comfort of the people of God, when their ltraits are moll pinching, and their difficulties look like impolTibilities, and are fo indeed, while they look to man ; when their enemies are ftrongert, and the mountains which (land in the way of their expected comforts greateft, if then God will be entreated to fet his heart, andcaft bis eye upon them, their ftraits are prefently turned into enlargements, difficulties become eafie, and mountains plains. If we can but engage the Lord , ( his own promife is the fureft engagement, and indeed all that we can put upon him, or minde him of, if (I fay) we can thus engage the Lord) to be with us,who can be (to our hurt, many will be to their own) againft us.

Secondly Nete. Our life is at the beck, difpvfe and pleafure of God.

He can gather the fpirit and the breath to himfelf whenfoever hepleafeth ; (Pfal. 104. 29.) Thou hideft thy face and they are troubled^ and thou take sit away their breath, they die, and return t§ their duft. If. God hideth his face from us, 'cis death while We live ; but if he take away our breath, we cannot live, but die. {Pfal, 90. 3.) Thou turneft man Jo deftruttion, and fayeft , Return ye children of men. Here's man turning and returning upon the faying ef God; man turneth to death, he returneth to duft, and fhall at laft return from the duft, and all this when God faith he muft. Ourlife is a very frail thing, and it is in the hand of God

to

Chap. 34. An Exfojkion upon the Eo^of Job. Verf. 14. 59$

to continue or take it away; to let us hold ir, or gather it feoroe to himfelf.

Thirdly, From the manner of fpeaking, // he gather to himfilf his fptrit and his heath ;

Note. When man dieth, he is gathered to God.

When (as Solomon allegorizeth the death of man, Sccl.i 1.6,7.) Thefdver cord is lopfed, and thegelden bowl broken, &c. Then frail the dttfi (that is, the body) return to the earth as uwas y and the fpirit fhall return to God who gave it ; that is, each part of man fwhen he departeth this world) fhall go its proper way, and return to that which is moft congenial to it; his body to the earth, from whence it is; his foul to God, of whom it is. God is0 Spirit, the creating Spirit, and our created fpirits are gathered t$ God when they are feparated from the body ; yet remember there is a two-fold gathering or returning of the fpirit to God.

Firft, To abide arid be bleded with him for ever; thus the fpirits of believers or faints only are gathered to God when they depart out of this world.

Secondly, There is a gathering of the fpirit to God, to be judged and difpofed of by him, to receive a fentence of life or death from him. And thus the fpirit of every man or woman that dieth, is gathered to God, be they good or bad, believers or unbelievers, (Heb. y. 27.) It is appointed for men once to die, but after this the judgement. 'Tis the Statute Law of God, man muft die, and the found of Judgement is at the heels of death. That Text faith, but after this the Judgement. The general day of judgement iTiall not be till the refurrection of man from the dead; But there is a perfonal judgement, or a determining of every mans ftate when he dieth ; and for that end every mans fpirit is gathered to God to receive his fentence. The fpirits of wicked men are gathered to him^nd condemned, the fpirits of the righteous are gathered to him and acquitted : We are come, faith the Apoftle (Heb. 12. 23.) to Ged, the Judge of 'all\ and to the fpirits of' juft men made per feci. David knew be muft be gathered ro God, but he earneftly deprecated fuch a gathering as moftlhall have, (Pfal. 26.9.) father not my foul with [inner '/, nor my life •with bloody men. It is this word, when tinners die, they are ga-

G g g g thered

594 Chap.34. An Exfoption upon the Bo^of J© b. Verf.i4'

thered ; but 'David would not be gathered as they are gathered • They are gathered to God, but it is that they may be for ever fe* parated from hina; they are gathered to a day of vengeance and wrath : Therefore David prayed, Gather not my [ohI with tinners. Death is called a gathering in a threefold reference.

Firft, A gathering to our p^/V.Thus it is faid oiAarov, (Num. 20.24.) Aaron fhall be gathered unto his people, for he ftoall net enter int9 the land, &c. Death feparates the people of God from their people , that is, from thofe that are Jike them on earth, but it will be a means of bringing them into the fociety of their people, ©r fellow believers who are gone before them into heaven.

Secondly, Death is called a gathering to our Fathers, ( 2 Chron. 34: 28.) Behold I will gather thee to thy Fathers, andthoufhalt be fathered to thy grave in peace. There's a °athering to a more fpe-cial company, and that with other like Scriptures are an argument that we fhall know our relations in heaven. For, to be gathered to oar Fathers, fpokenef in thefirft part of the verfe, is mo e. then to be gathered to the grave, fpoken of in the latter; and by our fathers, we are to underftand more of our fathers then the grave hath in its keeping (which is but their bodies) even theit fouls, which are kept in heaven. #

Thirdly, According 10 the phrafe of this Text, death is called a gathering to God ; If he gather mtohimfelf his for it and his breath.

Whence Note, Fourthly. The fpirit erfohl of man hath its original from God.

It is of him to whom it returneth ; The foul or fpirit of man is of God in a more fpecial way then his body is ; for though God giveth both, yet the Scripture (in the place before named) fpeaks of the foul as the gift of God, but pafleth by the body; {Ecclef. 12. 7.) The daft fhall return to the earth, as it was ; and l the fpirit fhallreturn to God who gave it.. 'Tis Ged, not man a-

lone, who hath given usthefe bodies, but'tis not man, but God alone who hath given us thefe fpirits; therefore men are called the fathers of our flefh, that is, of the body, in way of difHn^tion, from God, who is the father of fpirits (Heb. 12. 9 ) He have had fathers of our flefh, which correUedta, and we gave them reve-remce, fkallwe not much rather be infubjetlion to the Father of fpi

rits

Chap. 34. An Expofition upon the Bocf^of Job.. Verf.15. 59 j

fitsj and live ; that is, fhall we not rather be fubjeft to God then to man ? Father of fpirits is an Attribute or Title too high and honourable for any but God. One of the Ancients in his gracious breathing after God, brake out into this holy Pafllon ; My foul (O God') came from thee, and, my heart is wttamct or rcftlefs until it return to thee again ; God is our center, and our reft : He gather-eth to himfelt mans fpirit; and when he doth fo, what then > what's the iflue of it ? Elihu tells us what in the next verfe,

Verf. 15. Allflefh{hallperifh together, and man fhalhur* again to his dust.

As if hehadfaid, As foon as ever the fpirit is gathered, the fle(hisconfumed, or, as we render, perirfieth.

All flefh, may be taken in the largeft fence, not only for al! men that live, but for all living creatures: Thus largely Mofes extendeth it, (Gen. 6. 17.) Behold, faith the Lord, I will bring a flood of water to defiyy all flefh; that is, all the Beafts of the earth, and Fowls of the ayre, together with Mankinde, except a few of each in the Ark-• {o(P[al. 136. 25.) Who giveth food u all flefh, (that is, to man and beaft) for his mercy endureth for c-ver. Yetfome underftand this firft part more narrowly, for all flefh except man; becaufe he addeth in the latter part of the verfe, and man fhall return again to his daft : But I conceive we are to take allflefh here for all men, and only fo: men, it being ufual in Scripture to put the fame thing twice,under ditferent ex-preifions. So then

Allflefh, that is, every man, be he who he will, fhall perifh. Thus as aR flefh is reftrajjied to man,fo it extendeth over all men, yea over all things of man (Ifa. 40. 6.) Allflefh is graft, and all the goodlivefs thereof as the flower of the field ; that is, all men are periling, and all that man hath, meerly as a man, is as fading and periihing as himfelt is.

Some take notice,that man was not called flefh till after his fall; It's faid before, when God kt him up in that primitive purity of his Creation, Man became a Uvingfoul, He was not fpo-ken of at firft as flefh, but as a living foul, (Gen. 2.7.) but as/oon as mar had finned, he was called flefh , as if he had no foul.There may two other reafons be given why man is called flefh, both following from the former. Firft, Becauie man fince his fall doth

5p<5 Chap. 34. • An Expoftion upon the Boek^ef Job, Verf.15

moft for his flefti, and negle&s his foul akogether, till being planted into the fecond c^^^he is brought out of that wretched condition into which he fell by and with the firft Adam. Secondly, He is called flefh, becaule,fincethefallmanis become weak and frail, both as to Naturals and Morals, {^en. 6.3.) My fplrit fkall not alwaiesfiweveith man, for that he alfois fiefh : As if the Lord had faid, Now man declareth himfelfto be fiefh indeed y he afts like a» impotent ferry creature , he atts as if he fearct had a foul in him, as if he -were no more then the beafts of the earth : My fpirit fkall not alwaiesfirive with man, for that he alfo is fiefh ; and therefore {v. 30.) God told Noah, The end of all fiefh is come before me ; that is, Man, and all his worldly glory,(hall all be fwept away with a deluge of water, as here,

AH flefh fall per ifh together.

There is a two-fold periling ; Firft, By way of annihilation. Secondly, By way of tranfmutadon. When Elihu faith, all flefh /hall perifh,we are not to underftand it of annihilating all flefh ; (God can do thar, he can turn man back into that nothing out of which he was made) but the perifhing in the Text importeth only a change. Death is called a change,& a change to perilhing,as that good & great woman faid,/ mil go in unto the King,andif 1 perifh, Jperifk, (Heft. 4.16.) that is, If I die, I die. The Prophet laments {Ifa. 57. 1.) The right eons perifketh, and no man layeth it. to heart. All flefh fhallperifo

*VP Together.

That is, without exception, one as well as another, rich and poor, high and low, ftrong and weak, all are alike in the hand of God, (Pfal. 33. 13.15.) The Lord looketh from heaven Joe behold' eth all thefons of men, &c. hefafhioneth their hearts ali\e, or together ; that is, he fafhioneth the hearts of all men: God doth no: fo fafhion mens hearts alike, as to make them all alike, ( faces do not differ fo much as hearts) but as he fafhions one mans heart, fo anothers; he fafhions the heart of a King, as well as the hea-t of a begger : All fiefh fkall perifh together ; none either by power or policy can fiand against a difpleafed God.

Again, We may take the word together, for all at once can make a total devaftation in the earth, and fweep all away as

Chap. 54. An Exposition upon the Bs$)^ of J o *, Verf.15. 597

+-

filth with the befome of definition ; He can deftroy all the world, or all men, who are the'chiefe part of the world,together, or at one blow ; Fo that ( as the Prophet Nahum fpeaks,C7wp: ij. 9. ) Affliction 'frail not rife up a. fee end time. All pfr frail perifr together,

<yind man frail ret urn e againe urn 9 dufi.

Or he (hall goe backe unto duft,that is,he fhall dye : that's the fentence which God gave upon man when he had finned (Gen : 3. 10. ) In thefweat of thy face fhak then eat bread r till thou retume unto the ground; for out of it avail thou taken, for dufi thou art, and u-ntoduft (halt thou retume. Man was duft before he finned ; yet he had not returned to duft, if he had not turned from God by fin. Sin brought in death , and death brings us to the duft. All fefr frail fertfr together, and man fkall retume againe unto dufi.

Hence obferve. There is no one man hath more priviledge then another, against the fentence of death,

TheGreateft Prince dyeth as foone as the meaneft peafant. Death canasfoone and as eafily breake into the ftrongeft fort or -tower of ftone, as into the meaneft cottage of reeds. High and low frail perifh together. Let none hope to fecure themfehes by any thing of this world from going out of this world. Riches availe not in the day of death (Pro: 11.4. ) High Titles and honours availe not, ftrength availeth not, beauty availeth not, none of thefe can be a protection, if God fend out a writ ©r fummons to the grave. Happy are they who get an alfurance of life after death, for none have an aflurance of life againft death.

Againe , In that death is here expreffed under this notion of ferifring.

Obferve. ^Man is but in a perifring condition while he kin this world.

As all rhe things of the world are, fo is man, while he abideth (if I may fay he abideth ) in this world. Chrift earneftly exhorts ( John 6. 27; ) Labour not for the meat thatptrifreth. Why lhould we l-ibour, that is,. fet our felves with our whole ftrength and might to purfue perifbing things, feeing we our felves are periih-

598 Chap. 34. 4n Expifitio* upon the Bioi^of J 0 *. Ver^rj.

in° ? The more perilling we are, the more reafon we have to looke after and labour for thole things which doe not, which cannot peiilli. When the Apoftle faith ( 1 Pet: 1. 18. ) We are not redeemed with corruptible things from our value con'verfatiou y &c. He do:h not inftance in flowers or fruits of the earth, which quickly rot, but in gold and filver, which are the molt durable and biting metall>;even thefe are corruptible ;but we cur felves as to this bod) ly life, are corruptible, not only as gold and filver, but as the molt fading flowers and Cummer fruits of the earth.

Further, From that other defcription of death, as 'tis called a'returning againe unto duft.

We learne. tJAian is of the duft,

UnlelTe man,as to his body, were of the duft when he began to live, he could not be fayd to returne unco duft when he dyeth, or departs this life. Many men pore upon their pedegree , and heir minds fwel with pride,becaufe they are of fuch or fuch a nc-Dle defcent; but let them remember,»w« is of the dujt.lhz lbule or ipir-it of man is indeed from above,as was fliewed before ; and the body of man is ( I grant) a compound of all the foure Elements. Our bodyly-fpirits (lay Naturalifts) are of the fire , our breath of the ayre,our blood of the water,and our flefli and bones are moft properly of the duft of the earth; yet the whole body of man is denominated duft or earth, or as the Apoftle ftileth it ( 2 Ov 5.1. ) Tis an earthly houfe ; If our earthly houfe of this taberr.acle were dijfolved. For though we may truely fay, there is water,and ayre,and fire in this houfe,yet becaufe earth is the predominant Elemenr, the whole body beares the denomination of that. God is not fayd to forme man of the water,or ayre,or fire, but of the duft of the ground {Gen: 3.7.) thdugh all thofe as well as earth were ingredients in the compofition and formation of jaans body. As man with refpect to his fpiritualls and moralls, is denominated from that which is chiefjm him, fowith refpect to his naturalls. Every man hath the feeds and principles of all fin in him , yet many men are knowne and expreffed by fome fpeciall fin. Thus one is called a covetous man , another a malicious man t &c. becaufe covetoufnefle and malice are their predominant fins in practice, though che principles of all other fins are in them.

Ghap. 34. An Expo fit ion upon the Bool^ of j o B. Verf. 1 5. 599

So for grace, one is fayd to be a patient man, and another an humble man, and a third, afelf-denymg man. Though where any grace is all graces are, yet a godly man is knowne by that grace which aib moft eminently and vigoroufly in him. In this notion man is fayd to be of the duft, and to returne to duft, as if he were nothing but duft, becaufe duft is the predominant Element in the naturall constitution of man.*

And if fo, then this is an humbling confederation. Some walke as if they thought the ground or earth not good enough for them to goe upon. Mofes fetting forth the dreadfullnefs of famine, as a puniihment threatned the Jewish nation in cafe of diiobedience, tells us it fhall fall on all forts, bot-h of men and women ( Heat: 1%. 56. ) The tender and delicate woman among yon , which would not adventure tofet the file of her foot upon the ground for delicate-nefs and tendernefs, &c. Some are loth to puc their feet to the ground, whereas the beft"foote that ever trod upon the ground, is duft as wel as the ground trodden on, and 'tis but dufi to duft when they are in the duft,and dirt to dirt if they fall into the dirt. The Apoftle, among other reafons, for this alfo, calleth the body of man a vile body (Phil: 3.21.) Who fhallchange our vile body that-it may be fafhioned like unto his glorious body. Our bodies are vile, . chieily from the contagion of fin,that hath made them moft vile ; But they are comparatively vile, with refpeft to the very matter • out of which they were all reprefentativeiy made when the firft man was made,without the leaft taint or touch of fin. Man at beft as to the body is but a little breathing duft or moving clay. And did we fpiritually look upon the matter of our bodyes, it would exceedingly humble our fpirits, and keep them low even when like Jordan they are ready to over-flow all the banks of modefty, and moderation. We heare of a bird, who priding himfelfe in fpreading and perufing his fine feathers, is-prefently as it were, afharried by looking cown upon his owne black' feete. Surely did man often confider that his whole body is of the earth , it would be an excellent meanes to keepe his heart in a lowly frame, how highly foever himfelfe is exalted in the earth.

And as man, while he lives is from the duft ; fo when he dyeth (thac's another humbling consideration ) his body not only re-turnerh unro duft, bu r rurneth into duft. David, as the figure of Chrift cryed out ( Tfah 22..1 5. ) Thou haft brought me into the.

duft

6og Chap. 54. An ExfoptioH upon the Book^of J © b Verf. 15.

-4 — ; — ■

duft of death. Duft and death are ndere acquaintance, and all that dy,grow quickly into neerer acquaintance with the duft.lt is fayd ( Pfal: 103. 14. ) The Lsrd knoveeth mrframe , he remembreth that we are but duft. But what advantage is that to us , that the , Xord knoweth the one, and remembreth the other ? I may anfwer as the Apoftle doth to another quefiion(£ow.- 3. z.) much every yvay y chiefly, becaufe he will pitty us and fpare us and deale tenderly with us, as confidering how frayle we aje. Now as it may be our comfort that God remembreth we are but duft, fo 'tis our duty to remember that we are but duft, and that we muft to the duft. Shall God remember that we are duft, and fhall not we remember it our felves ? Did we more remember that we are duft, we fhould more prepare for our return to the duft. Yea, I may fay, we fhould be more in heaven, it we were more in our duft; that is, the gracious and ferious meditation of our natnrall vilenes and infirmities would provoke us to looke heaven-vvards,and prepare foe heaven, where thefe our natnrall bodyes fhall become fpirituall ( 1 Cor: 15. 44. ) that is, they fhall be like fpirits ( though not turned into fpirits ) living without food or deep, living free from wearinefs and ficknefs, from paines and languifh-ments, yea free from the remoteft feare of ever dying or returning againe into duft. Such as thefe and many more would be our foules advantages, did we often ( as becomes us ) remember thac our bodyes are of the earth, and muft fhortly be earth againe. Thus to be earthly minded, is the way to be heavenly minded. Many are earthly minded, that is, they mind earthly things, but few mind that themfelves are earth. In what holy heights and e-levations of fpirit fhould we be, if we could fpiritually remember how low we once were, and how levy, as to our bodyes, we within a few dayes fhall be.

Laftly, This truth fhould take us off from all creature-confidence from truftingm man. fitrfed is the wan (faith the Lord, Jer: I7.<>.)that truft eth in man^andmakethfiefhhis arme.'Tis acurfed thing for man to truft inman,becaufe truft is an honour proper zo God 1 he alone is to be trufted: And as it is a curfed, fo it is al\b a foolifh thing to truft in man. David a Great Prince giveth us this counfel-from God ( Fftl: 146. g, 4. ) Fnt not your truft in Princes, nor in thefon of man in whom there is no help • his breath gcethforthy hereturneth to his earth ( or to his duft ) in that day

*ll

all hi<i thoughts perifh y happy is the man that hath the God ofjacsb for his help.Whzt can dull do for duWPwhat can duW get by dull? that which is vveake may become Wrong, by trailing to, or leaning upon than which is ftron^; the weakeft man is Wrong enough, while he truWeth upon the Wrong God ; but if weake truW upon vveake, how {hall it be made Wrong. Therefore let all flefh hear1 ken to the words of the holy Prophet (Ifa: i:ii.) ( cafe ye from man y whofe breath is in his nofirills ; for wherein is he to he accounted of? Man himfelfe is ifntie-ceafag creature {David ufeth the noune of this verbe to exprefle himfelfe fo, Pfal: ^9. 4.) and therefore we have reafon to ceafe from man y to ceafe from any high eWimation of the higheW men, much more from any confidence in them. What can we affure our felves of from any man living, feeing he hath no aflurance of his owne life ? The Prophec Would feave us underWand that, while he faith, hk breath is in hu nofirills; Mans life is gone as foone as his breath is gone, and how foone may that be gone! David defer ibeth a proud man, pxff<>g at his enemies (Plal: 10. 5. ) He is puffed up and fwelled with high conceits of himfelfe, as if he had fome great matter in him, and he puffs at others as if he could do fome great matter againW them,forgetting.that himfelfe isbuc(as to his being in this world) a puffe of wind, which paffetb away. As then, we need not feare what hurt man can doe us, fo vve should not hope nor have any expectation from him that he by his owne power (how great foever his power is ) can doe us any good, wherein (as to either of thefe purpofes)i> man to be accounted of? Man is an excellent creature, a creature of high account,as bearing the image of God,his foul is of more worth then the gaine of the whole wo:\c(Math: 1 6.26.) and thus he is more to be accounted of, then all that in the world is moW accounted of; But confider him as. to the fraylety of his life, and the po!fibility,yea probability of his iuddaine paWage out of this world, and then, wherein is he to be accounted ?f ? If vve Op-pofe man to God,or compare man with God,or truW man in ftead of God, he is as vaine and worthleffe as any thing, a thing of nothing, or lefle then nothing.

Hhhh JOB,

6oi Chap. 54. An Expofttion upn the Boe\^ ©/Job. Ve:f.i&

JOB. Chap. 34. Verf. 16, 17.

if now thou hafi under flan clings heare this 3 hear-

l{en to the voice of my words. Shall even he thit hiieth right^ govern ? and wilt

thm condemne him that ismofl juji .<?

ELifat having thus farre applied himfelfe to Jobs fiends, upon an Aiiurance that ihey were, men of underftanding ; for ib He befpake them at the 10th verfe ; Hearken unto me ye men »f mitrftanding. He now turneth his fpeech particularly to Job •, and he dorh it upon a hopefull fuppofition, that he alio was a man of undemanding.

Verf. 1 6. If now thou haft Hnderftanding, beare this.

The word which we render under ft anding , is not a noune^ but the infinitive of a verbe in the Hebrew: and it may be rendred njF3 cm ac- thus; // thou haft to underftand 5 that is, if thou baft an ability to csmu inpeml- underftand, which in fenfe is the fame with our tranflation, If t: ^ no ^°l*lyjhoii haft wderftanding. This forme of fpeaking by the infinitive LaleJ^r^f- for the noune, is frequent both in Scripture and other Authors. niti-vm loco Thus 'tis fayd , Tour to know is nothing • that is, jour knowledge nominii. Si eft ' ls nothing , tiilejfe another know It , or be made knowing by ir m intclligere. 1. j^ et us p e (ftich t he Oratour) what thy to live blejfedlyis ; e^ntMigeM. ^ {s ? ^ thou col , n:eft bleftednefs. And anorber, / have Scire twin ni- toft to be afhamed ; that is, fhamefaftnefs or modefty. Thus Elibu, bil eft, Sec. If then haft to underftand , he are this.

Jttven: But itmay bequeftioned, did Elihu indeed fufpecl whether

Videamuf bea- n 0 y ^ underftand, or were an underftandin*; man P^Every man '(hum quale fit. nat ^ an undemanding, as he is a man. To underfland is the pro-Cic: perty, the infeparable property of a reafonable creature. Why

Hocvereriper- t hen doth Elihu put a doubt upon Job in this, and fay, If now then MiA.e.puio- fap ur.lerftandlnggLC.

No't areTccu- * anfwer i E $* indeed deales with Job as if he were fome-leii Apojhophe what below man in this bufinefls, at leaft, i5 if he were dull, and quiiu* jobiat- ftcw te receive, and apprehend whac had been fpoken to him,and ttntionesrexc f there—

therefore by this Apoftraphe, he excites and ftirres him up to fet"'-Si velmi-his underftanding a-work to the utmoft ; As if he had iayd, Al- "J^" bo ' though thoH haft a habit of under/landing, yet thou haft not atted it j^ erC j ' ' -lib* an under/landing man ; nor given fueh prcofeofit in this matter Infinitivut in-as"is expelled. teliigere, r.on

■ Further, Thefe words, Ifmw the* haft under/landing, referre P lemm "«#*-not to the faculty, but to the fpeciall attributes of his under- fj" 1 ^™^/*^. Handing ; chiefely to thefe three. . nuijjimum m-

Firft, To the i'oundnefs of it; // thou haft any thing of a fend teUe&um , qui wderftanding. The understandings of many areficke, and dilea- infinitive a-ied, their underftanding are tainted and infected with errours Z™ emp Y£*'-, and miiperiwahons. Now // thou haft any tving of ajour.d under- fg n if cat . Stu-ftandina left in thee, if there remaine yet any ftrength in thy un- pidum ergo et derftandihg, to apprehend the force of thofe arguments and rea- vecojpdea Jo~ fons which I {hall propofe to convince thee by, heare this. Erro- ^f 1 tf #^£f • neous understandings are altogether unfit to entertaine truth. Sj ' .j . As there muft be a iutablenefs between the ftomack and the meat, mnt ^- i^ eSt elfe it is not digefted, fo between the minde and the object, elfe Bez: it cannot be received.

Secondly, To the uprightnefs or impartiality of it ; If then haft understanding ; that is, if thou haft an unkiaffecL under-/landing; Sometimes the atfedions turne afide, and bribe the underftand-ing ; felf-intereft puts a blinde upon the undemanding. When a man hath a minde to that which is not right, he will have a minde to understand any thing that oppofeth it.

Thirdly , To the fpirituallnefs of it, If thou haft under ft and-h:g ; that is, a renewed, a fpirituall, an holy underftanding, or the understanding of the holy, heare this. A man may have a great na~ turall underftanding, a deep judgement,and yet be a very childe, or a man of no underftanding in the things of God. Only a fpirituall underftanding is fuited to fpirituall things, (as the object i?, fuch muft the faculty be) that faculty which deales a-right about fpirituall things, muft be a fpirituall faculty. The Apoftle fpeakes concludingly( 1 Cor: 2. 14. J The natural man ( that is, the man unconverted or unregenerate ) ferceivethnot the things of the Spirit of Cjsd^ for they are foolifhnefs unto < him: neither can he know them y bccaufe they are fpiritually difcerned. And therefore the fame Apoftle profefleth to the Celoffians (Chap: 1. <y. ) We doc not ceafe to pray for you y and to deftre that ye miqht be filled, with

H h h h 2 the

604 Chap. 34. An Exysjitton upon the Book^oj Job. Verf.itf.

the knowledge of his will^nall mfdmie^andfpirituaU underftanding. The will of God being fpirituaU, cannot be truely knowne but by a fpirituaU underftanding. According to this three-fold attribute of the underftanding we-may ex- ;pund Elihu fpeaking to fob, If thou haft a fpirituali underftanding, an imbiafled underftanding, a found underftanding, heart this. As if he had fayd, / have fpc-ken, and am about to fpeake\fuch-tbings as may call out theftrengthy the beft, the utmoft line of a found, impartial! and fpirituaU underftanding, to fund the hottome and the depth of them. Thus he provokes him to attend, not only with his eare, but with his underftanding, with the beft oi his underftanding, with the beft under-derftandingtothe things he was to fpeake. And in this fence the inoft of men, all bad men have no underftanding ( Pfal: 14. 2.) and Job, though a good man, had much deficiency in his. If -,mv thou haft underftanding, hears this..

Hence no-.e. He that hath not an'ght;a found,afpirituaUunder]}anding, can fcarce befi'd to have any underftanding at all.

There are many underftanding men, who have not this underftanding, o r an underftanding for this. While David faith ( Pfal: 49.20 ' ''.'■■" 'hat is m honour and under ft andeth net , he fup-poietb,r'iU a manafcended to the higheft pitch of honour, may yec be without underftanding, that is, without a right, a found, a fpirituaU underftanding; and then ( as it followeth there ) he is hke the beafts that perifh. Beafts have no underftanding at all, the rationall or intelle&uall power is proper toman. A man in honour , not having this honour, a right underftanding, maybe nsmbred among the beafts. If thou, hath understanding,

Hear this.

As if he had faid, I am not calling thee to hear an idle ftory,or a trivial matter 5 Hear this, there is an emphafis in the words both as to the Ae"l and Object.

It is queftioned what Elhu particularly intendeth by this; fome refer it to what he had fpoken before in Job's audience, though directed to his friends: Hear what I have fpoken to thy friends m the former part of the chapter, in vindication of the righte-ctifnefs of God. Secondly, Others refer it to what Elihu was

now.

Chip. 34. An Expofttion upon the BoaJ^ of Job. Verf.i6\ 605

now about to fa; ; I have not yet done, I have not yet brought out all my reafons & arguments,! have not emptied my treafures, I have yet more to fay, Hear this: A third lort refer thefe hortatory words, hear this, in the former part of the verfe, to what he had already fpoken, and thofe in the latter part of the verfe, hearken to the voice of my words, to what he had yet to (peak ; but it is not much to the matter to which we refer them, it being clear, that whit he had faid,and what he had to fay,was matter of Weight; and fo hear this, is emphatical, this great, this deepens fifefttl and ncceffary point of Dottrine, which I already have declared, or am now about to declare unto thee.

Hence Note. That which we hear,w e fhouhl labour to under ft and.

(Col. 3. 16.) Let the word of Chrift dwelt in you richly, in all •wifdom ; It is not enough to hear the word with our ear?, or to have it in our mouths, it muft dwell in our memories, and it muft dwell there, not inabeggerlypoor fafhion, but richly; which it never doth, till we have a found and clear undemanding of it,and are both in heart and life conformed to it, yea transformed into it: thatis it which the Anoftle meaneth by the dwelling of the word in us richly in all wifdome. And he further afluretb them {chap. 2. 1, 2.) that he had a great eonfliftfor them • that is fas we put in the Margin)he had a great fear or care ofthem,that their hearts might be comforted, being knit together in love, and unto all riches of the full affurance of under ft anding, to the acknowledgement of the myfterie of God, and of the Father, and of Christ, in whom are hid all the treafures of wifdome and knowledge. He had held forth thofe great myfteries, the myfterie of God confidered effentially, the myfterie of the Father confidered perfonally, the myfterie of Chrift confidered mediatorily; and,therefore he pref-feth them to get a full affurance of understanding about all thefe myfteries.WhenChrift was difcourfing with his difciples after his refurrcction, (Luke 24. 45.) it is faid^ffr opened their underftand^ ing, that they might underftand the Scriptures ; and then they did not take in what he fpake only at the ear, but at the heart alfo. Thus (a/icls 16. 14.) The Lord opened the heart ef Lydlajhat fl.e-aitended unto the things which were (poke>n of Paul ; that is,he gave her an inward ear,, and caufed her to underftand the things which fee fpake.. Second-

-f- . 1—.—— — —____ *

Secondly Note. Whatsoever we hear is lost, and hut fcattered in the ayre y if we do not underhand it.

Though we nave it in our books, yea though we have it in our memories, 'tis loft, if we underftand it not; we read of a l m K) fated within y and on the back-fide, with feven feals, (Rev. 5. 1.) we read alio (v. 4.) that John wept mucky becaufe no man was found worthy to open and to read the book : That fealing of the book was nothing elfe but the (hutting of ir up from the underftanding; and when Chrift opened the book, he gave the underftanding of it: the whole book of God is a fealed book, unlefs we have an underftanding, or a faving knowledge of the truths therein contained. WhatJ^«faid {Rev. 13.18.) of counting that myfte-lious number of theBeaft, inuft be faid in its proportion of the whole myfterie of godlinefs, let him that hath underftanding count and confider them.

Note Thirdly. Every underftanding is not fit to receive the Truths of God.

An unregenerate man is not fit to receive any of the Truths of God i The natural man (that is, the man who hath nothing but nature in him) perceiveth not the things of God, he hath not a futable faculty for them ; and a's a natural mans underftanding cannot at all receive the things of God,fo every degree of a fpiritual underftanding cannot receive all the truths of God,or not all the thir^ ©f God in all their truth. The Apoftle diftribur.es perfons into feveral degrees, avid calls fome babes, md others grown or perf eft men ; that is, fuch as have an underftanding fit to take in and di-geft the higheft and deepeft things of God; and hence it is,that Chrift told his difciples (John 16.12.) who had a renewed underftanding, only 'twas in alow degree, Ihavemany things to fay unto you, but ye cannot bear them new ; I fuppofe the reafon why Chrift faith they could not bear thofe many things, was not becaufe being many, they were too great a burden for their memories, (though polfibly there might be fomwhat in that ) but their inability of bearing thofe many things, was chiefly in their underftanding. There are fome truths, which though a man can remember, yet he cannot bear them; and the more he remembers them,

the

Chap. -54. An Expofttion upon the BooJ^of Job. Verf. 17. 607

1 ^ . . -

the lefs he can bear them ; the weight and myfterioufnefs of them even cracks his brain, till he receives more light from God, and more ftrength of underftanding, he cannot bear them : If then-haft underftanding, hear this;

And hearken to the voice of my words.

This latter part of the verfe is but the repetition or further enforcement of the fame thing, we had the like expreflions chap. 33.1.8. and therefore I fhall not ftay upon this, only Note further from the whole.

The beginning of true wifdome is to have a readinefs to hear, and to fhewsurfeIves teachable.

Some overween themfelves fo mnch, as to matter of knowledge, that they will not be taught ,• they judge themfelves fo learned, and fully inftructed, that they will hear no more inftru-clion, nor learn any other leflon, they are paft the School;. yet al-vvaies they who know much in their own conceit,are leaft knowing in truth and reality : there is nothing doth fo much hinder the re-ceivins of knowledge, as an imagination or proud prepoffefYion of it. The ftuggard (faith Solomon, Prov. 26.16.) is wifrr in his own conceit; then (even men that can render a reafon : They which have leaft reafon, are the greateft negle&ers of it ; only an undemanding man is willing to hear, that he may gain more underftanding. Therefore Eli ha admonifheth Job, If now thou haft underftanding, hear this, avd hearken to the voice of my words : What Elihft "Would have Job hear and hearken to, followcth in the next verfe, and in thofe which follow, to the end of the 3 3d verfe.

Verf. 17. Shall even he that hateth right govern? And wilt thm condemn him that is most ]us~k ?

This is matter indeed worth the hearing and hearkning to.

Shall even he that hateth right govern %

Shall he? He fhall nor, or at leaft fhould*not, he ought notj he of all men is the unrltteft man to govern, that is,' to do all men right,who hateth right. The Interrogation leads us to this ftrong Negation, or indignation rather; What! He that hateth rigrr, whcfe very fpirit is agiinft it, whofe affections withdraw from it,is

he

<5©8 Chap. ^4. An Exps'.t.on upon the BooJ^of. J o b Ve:f. 17

USti/Q 7"^'- he made up for a Governour! The Hebrfvv word notes right ftoni cium,Jtgnijkat m ^ ^ flun . fuftice cr right eoufvefs conffts tit the due order and °' % - em T^i conil; difpofuionof.thixgs and affairs,tr-anfacied anddifpenfedin this convenienti world from man to manner between man andmat'. • ic imports alio tuitmjic that order in:o which die moft wife providence of God placeth odiens judicium both things and perfons ; we may take it here in both or either of ejlquinonfub. tnele r ences . skalike that hatetb right

Jcribit dixir.o ^

ordini- Coc. Govern.

lDJr\ Lieavit The w o^dj"endered to Govern, hath a threefold lignification in

aUigavdt Domi- Scripture. Firft, and moft properly, to binde up : Secondly, by a

narietiqm Jig- Metaphor, wheal; becaufe there is To great a ufe of binding in

nifcat^uod qui healing; the skilful ligarure of a wound, or of a broken limb, is

dommatur juu Q c £ Q ffiuc j-, CO nfequence in Chirurgery, or the art of healing ,

Jgibufque ' tnat binding alone is put for healing; that which is well bound,is

tranjgrejforei, in a fair way to healing. We finde both thefe acts put together

Pagn. in that great promiie of the Churches glory under the Gofpel,

(Ifa. 30. 26.) Moreover the light of the Moon fball be as the light

of the Sun, &c. in the day that the Lord bindeth up the breach of

his people, and healeth the firoke of their wound.

Many learned Translators render the word here, by binding or healing, or by binding, as it refers to healing. The Vulgar La-Humtptid qui tine gives it paffively, Can he who dsth not love right be healed ? nonamatjudt- j^ f ence of which reading is this; god doth not ufe to heal or te/f. Vule blnde up the wounds of thofe who hate Right or Juftice.- Why fhould the wounds of rhofe Magiftrates be healed, who have no care, by doing right, to heal the wounds of others ? I fhall not ftay upon this Tranflation, becaufe the Original Text clearly carryeth an active (signification. And feme who retain this fence of the word, h V" Tu 'udi tranfla ^ ll a & ive ty 5 Shall,or will God heal him that hateth right ? cliTobhgam Surely he will not: Ifa man hate Juftice, and right, how can he ((cvtdnufrj exped that God fhoiild be a healer to him? And thus it is ex-Jun. pounded in reference to Job, who complained that God did not

heal him of his wounds, his wounds, though grear, were not cured : now faith Elihu,, will God heal h'm that hateth right ; that is, who doth not approve of that which is right ,• or, asitfol-Anetidtn it qui loweth, r*hocondemxeth him that is moft juFt, as £lihx charged cdio habet )& t 0 £ t0 have done.

obligaretvul- J . j another renders, mil he that hate:h the right heal the xmtum. Pafc. o * wounded?

•wounded ? The fence of which reading is given thus; Surely

God who is ready to binde up and heal the wounds of thofe chat

are afflicted when they repent, is no hater of right, nopcrverter

of Juftice, as thou O job haft faid God doth; feeing God is ready

to heal the wounds, and binde up the fores of humbled finners,

how unjuftly 'haft thou charged him with perverting of juftice ?

The Tygurine verfion gives it thus, will he that hates rights aB An quioditju-

the part of a Chhurgion ? Will he binde up and heal ? Doubtlefs dicium Cbirur-

he will not, but will rather wound and afflict, vex and trouble £ M iw-tareiw.

more and more inftead of being a healer.- Either of thefe. ren- J/gur *

derings bear a good fenfe of this Scripture ; yet I (hall rather

take up our Tranflation, and infift upon it. And therefore

Thirdly, The word fignifies tropically to ride or govern ; and Verbum Ugandt the realon arifeth clearly from the proper iignihcation of it; be- W2W jumi-caufe he that is a Ruler or a Governour, is alio a binder and a J^£7»Sn *" healer: Magiftrates binde the people that are under them to or- p otir ^ „ aia ?w -der, they binde them by their Laws. Laws are as bonds, they impemm U-have a binding power, they binde either to obedience or to pu- gam, &c. nifhment; and therefore Magiftrates are binders^ they binde the Merc. .. unruly and dilobedient, they binde with the rule of the Law, and d/£^f * with the penalties of the Law. When any break the rule of the Law, then they fall under the penalties of the Law, Co that every way a Magiftrate is a binder; and as he is a binder, fo a healer; The Laws of Government by which people are bound, are for their healing, for the healing of their manners and corruptions ; asalfo, for the healing of thofe whom they have oppreffed or wounded by their evil manners and corruptions. Further, all Governours iriould, and righteous Governours will improve their power and authority for the healing of thofe differences that arife among their fubjects, or thofe over whom they are let: In all rifefe refpects, Magiftrates are healers and binders. Thus the Prophet Ufa-. 3. 6,7.) expreifeth them, When a man {hall take hold of his brother, of ihehoufe of his father, faying^ thou haft clothing, be than our Ruler, and let this mine be under thine hand : Here .is a breach, a ruine in the State er Commonwealth, let this be under thy fftnd,do thou undertake the cure of this ; but in that day fhall he fwear (v. 7.) Irvill not be a healer : We put in the margin, a binder , that is, I will not be your Governor ; your cafe is io 'defperate, and you are fo obftimte in your way, that I dare not

I i i i i;n ier-

. 610 Chap. 34. An Exf9pt'i9ft upon the Boeh^of Jo b. Verf.17.

undertake your cure, I will not be a healer to you, ok I will net be . your binder; or as therealon of his refufal is there given by the Prophet, from his own inability or incompetency for that undertaking ; /» my houfe is neither bread nor clothing, make me not a Ruhr of the people. Thus the word very figniricantly holds out the office and ufe of Governours;. they are or ought to be binders or healers : the wounds of the Body policick need a healer as much as tbofe of the body natural ; Governors are State-Phyjicians : and therefore we read very well, Shall he that hateth right govern ? Mr Broughto* faith, (fan a fte to Judgement rule well ? caking this fence, Slihu doth two things in this verfe.

Firfr, He fheweth howunfit an unjuft perfon is to rule ; this he. do'.h in the former part of the verfe.

Secondly,. He flieweth how unfit it is to condemn or cenfure a juft Ruler; this he doth in the latter part of the verfe. Shall even he that hateth-right govern ? He ought not. And fhall he that governeth righrly be hated ? Shall he fall under unrighteous condemnations,, who condemneth others rightly? He fhould not. As he that is unjuft is unfit to govern, fo'tis not onlyuncomly, hut abominable to condemn a juft Governour. This is the fum of die whole verfe. From the former part of it already opened,Sta# he that hateth r ght got ern ?

Obferve. Firft, Some men are haters ofjuftia, R'gh, and Righteoufr.efs.

What is there fo good, but an evil man hareth it ? and the better it is, the more he haterh it: How precious a thing, is rigbte-oufnefs, yet 'tis hared ; {Mic. 3.1,2.) Hear, Ipray you, Cwheals of Jacob, &c. Is it not for pu to know judgement, who hate the good and love the evil ? How precious a thing is peace ? and yet there are pace-haters • My foul ffaitk David, Pfal. 120. 6.) hath long dwelt with him that hateth peace. How fweet a thing is light ? the light of the Gofpel, yet there are many light-hater?, (Joh. 3.20.} ffe that doth evil, (loving to do it) hateth the light: How precious a thing is holinefs ? and yet there are hollnefs-haters ; how precious a thing is tru h ? and yet there are truth-haters ; hewjnfi-. nitely precious is God ? and yet there are God-haters ; (Rom.i. 30.) How lovely, how defireable is Jefus Chrift,both as a Saviour and as aSanclifier ? yet even Jefus C hrift (who hath lov^d us,and

waited.

Chap. 34. An Expojition upon the Booi^ of J 0 B. Verf.17. & l l . _ __ _-#-

v/afhed us with his own blood) is hated : There a:e many Chrifr-httersy as himfelf cold the Jews {John 15. 24.) They have both feen and hated, both me and my Father. And it" there be that principle of abomination in the heart of man to hate God and Chrift, what good is there thauhe heart of man may not fee his hatred upon ? £//'£» fuppofeth that there are haters of Right and Juftice, which are the moft amiable things in the world,and iliould attract the love of all perfons to them.

Secondly, When Elihtt faith, Shall even he that hateth right govern ? How difdainfully doth he fpeak of fuch ?

Hence Note. To hate right is a moft hateful thir.fr.

He is not worthy the name of a man that hateth right. When the Prophet Eli(haio\dHaz,ael\vhat ftrange things he fhaald do,what havock he ihould make in the world , he faid(2 King. 9.13.) But what) is thy jervant a dog, that he fhould do this great thing f as if he had faid,. to do fuch a thing, renders a man as vile and contemptible as a dog: 'Tis a piece of unrighteouinefs to reckon 0: number them among men, who are haters of that righteoufhefs which fhould be exercifed among men, and is the prefervation of mankinde ,- not to honour righteoufnefs is a hateful thing, not to do right at all times, and in all things, is a hateful thing ; what is it then to hate right ? How juftly hateful are Juftice haters 1

Some may fay, are there any indeed fo bad as to hate right ?

Ianfwer, Firft, There are fome who profuiedly, plainly, with a bold and bare face hate the right; rhereisinall natural men a feed of this hurzd^The mfiome of the flejh is enmity againfi Cjod; and-furely, if it be enmity againft God, it muft needs be enmity againft all that is good; now as there is a feed of that enmity in every man's nature,fo there will be the workings and fruits of that enmity in many mens lives.

Secondly I anfwer, He may be faid to hate right that doth not approve right, that doth riot love and delight in ic; not to love, not to delight in that which is right,is to hate the right. As he that dothnot love God, is a hater of God ,• the fecond Commandment fpeaks thus, /'the Lord thy God am a jealotu God , vifiting the iniquity of the fathers upon the children^unto the third aid fourth generation of them that hate me, and freeing mercytothonfands of

6\l Chap. $4. An Exyofition upn phe Book^ oj J 0 b. Verf.17.

r/j«# rib/i/- love me, and keep myCommandments . Ruing of God, and loving of God, divide the whole world ; they that do not love God, hate him ; there is no middle..of participation between thefetwo, between the love and hatred of God: fo there is a hatred of Juftice 0: Right in him who loves it not; though a man co not make profeilion againft it, yet if he hath not an afre&ion to ir, he tvili at lait be found amongft that moft hateful company, the haters of righteoufnefs: not to hate evil, is to love it,and not to iove good, is to hate it in God's account. Many fiand as neuters iathe dayes of this world, but in that great day of the end of the world, there will be no neuters feen: all fliall ftand in two parts, either among the fheep or goats; and among all the fheep there will not be one found, who hath not been a lover of good-nefs and righteoufnefs 5 nor one among all the goats, who hath not been ( in the. judgement and efteemof God J a hater of them.

Thirdly, They may be faid (in a degree) to hate right, who though they have fome love to it, yet love it in a Iefs degree then theyfhould, or lefs then they ought ; a lower sr UJfer degree of Lsve, is akinde of hatred in Scripture language : The Law of Mo-fes faith (Vent.2 1. 1 5 y 1 6, 17.) If a man have two wives,one beloved, and another hated, and they have born him children • both the beloved and the hated, and if thefrfi born fen be hers that -was hated ; then it fhallbewhenhemakethhis fon inherit that which he hath, that he may not make the Jon of the beloved firfi-brrn before the fon of the hated, dec. But what doth he mean by the wife that isha'ed ? Surely the wife that is not fomuch loved ; though he loved both truly, yet not loving both in the fame degree,'he is faid to hate one of them ; fo I conceive that Scripture is to be un-derftood (Luke 14. 16.) where Chrift gives the rule concerning Difciple-i'hip ; // any man come to me, and hate not his father,and mother, and rvife,and children,and brethren, and fitters, yea and his own life alfo, he cannot be my Difciple .- When Chrift layeth this charge upon his Difciples, to hate wife,'and children, cjre. would he have his Difciples turn their hatred upon thofe relations ? the rule of the Word forbids that: So then, his meaning is only this, if in cafe of following me, a man finde any (lop or hindrance by thefe, he muft not let out his love fo to wife, and children,^. as to hiflder his coming to, or following of me. Every man muft take

Chap. 34. An Exfofttion upon the BooJ^of J 0 B. Verf. 17.

off fo much love from thefe deareft worldly enjoyments, as hinders men in following Chrift; and he who through grace is enabled to do fo, is in a true and clear Gofpel fence faidtohate them. That which we can leave for Chrift, we hate in compari-fon of that love which we bear to Chrift. Thus in the Text and Point, they may be faid to hate the right, who bear not a due proportion of love unto it; not to love righteoulhefs with higheft & warmeft affecYions,is a degree of hatred. Some love the right, but they love it lightly,they love it lefs then riches and gain ; and and therefore for felf-gain they turn afide from, and forfake the right. Some will fpeak fair for Juftice, till .the offer of private advantage either put out their eyes, or ftop their mouths; he that loves not to do right to others more then to enrich himfelf, will quickly wrong others to enrich himfelf: Now he that upon any terms or cosiiderations whatfoever (though it were to the advantage only of Come others who are poor and diftreffed, much more when its for his own advantage) is drawn to pervert the righr, is a hater of it. Remember, any letter degree of love to that which is right, may at any time be interpreted the hatred of it; and when we love it lefs then our own concernments, we cannot refill: temptations which entice us to dothatwhfch will declare.a direct hatred of it.

Thirdly, From the whole tenour of thefe words, Shall he that hateth right govern ?

Note. They that hate right, or righteoufr.efs, are altogether unfit to Govern, or to be Governonrs ?

Nothing is more contrary to the ftate of Government, or-the qualification of aGovernour, then to hate right; righteoufnefs is the fphear wherein he ought to walk,' and never to move out of ir;'tis the bufinefs he hath to de,the trade which he hath to drive; whatfoever heclorh in that capacity, he muft be doing righteous things. So far as any man hath the power of Government in his hand, if it be but over a family, much more over a Nation, he ought to do right \ Davids prayer for himfelf as a King, and for his fon who was to fucceed him in the Kingdom, was only and altogether this,, ( Pfaf. 7 2. i .) Gjve the King thy judgements, O ' Lrrdj and thy right eonfnefs unto the Kings fon ; that is, teach both:

me.-

me and him what is right, give us a heart conformable to it, and a readinefs of minde alwayes to do it: That's the lcope of his prayer when he faid, Give the Kingthy judgements^ O Lord, and thy rlffhtcoufiicfs to the Kings [on.- Nor doth he barely pray for the gift or" judgement and righteoufnefs, but he puts theftampof God up^n them ; Give them thy judgements y and thy righteottfnefs. 11 is pollible for Kings to have a judgement of their own, and a righteoufnefs of their own, which are not the judgements nor the righteoufnefs of God. For as there is a righteoufnefs of God, which fome being ignorant of, truft to a righteoufnefs of their own for the juftification of their perfcn; fo there is a righteoufnefs of God for the government of man, which fome neglecting, ufe only a righteoufnefs of their own, both in condemning and ju-ftifying other mens both perfons and caufes; Princes being in Gods place,(hould exalt the righteoufnetfe of God in the governing of men. And therefore the fame David .in his dying fong fpake thus ( 2 Sam: 2 5.5.J He that rUleth ever men muft be juft, ruling in the fear e of God; who ever he is he muft be juft, and he muft.be juft in the feare of Gpd, which he can never be, but in giving out the righteoufnefle of God; that is, in dif-penfing that forfcghteoufneffe, which is right according to the vvillofGod. And if he muft doe right thus, how fhall he doe ir, if he hate it? no man will doe that willingly or conftantly which hehateth ; he that hates right is fo farre from doing it himfelfe, that he cannot abide others fhould doe it. Whereas agovernour, is not only to doe right himfelfe, but to appoynt others to doe it, and to fee that they doe ir,or elfe to punifh them for not doing it. The Rulers of the earth are fayd to beare the [word ( Rom: 13.4.) , And they are fayd to be Shields ( Pfal: 47.9.) They are fhields to protect the good, and fwords to take vengeance of thofe that •doe evill, both which are the workes of righteoufneffe. And if fo, fhall ever he that hateth right gouerne ?

z/£nd wilt thou condemnc him that is mo ft juft ?

fieri w<? poteft The fcope oiElihu in the former part of the verfe was to dear qui omnibus mon ftrate that God is no hater of right, or righteoufneffe, for he tmpcratyjur* ^ nQt on jy ^ Governour,but The Governor, all the world over, < *ut t quTcquam or over a ^ cne world, and it were a moft abfurd thing, to thinke injufle agsu that he ihould be the Governouf of the world, and yet be a hater Jtfcrc; € f

Chap. 34. An Expofition ufon the Bool^ of j o 1. Verf. 17. 61 5

of right f can it be knagin'd that he who ruleth all men, fhbuld wrong any man ? Now feeing God who ruleth all is alwayes moft righteous, wilt than ( O Job ) condemne him ( faith £//'£# J that is mofi jufi ? God our governour is fo farre from hating, that he is ever promoting juftice,he that is fo,is moftjuft,and wilt thou condemns him that is moft juft ?

Wilt thou condemns?

Jo condemne is to Jit in Judgement , And give fcntence against

ttmther. Wilt thou condemne, or give fentence againft God ?

Wilt thou ( as fome tranflate according to the ftrictnefs of the O- Et anju/htm

riginal) make him wicked, that is mofl juft ? Elihu makes ufe of a infignem imji~

verv hard and fevere word, and it is conceived that he purpofely "™f acis •

• } i • -i *• t / 1 • • r 11 Hcb:

pitcht upon it, or pickt it out, to convince job, that-it is no fmalL

faulr, or orfence, tocomphine ofor toquarrell with the dealings-$f God. 'Tis indeed to condemne God,and to make him wicked,, p-^ T'yi as the word imports ; Wilt thou condemne him iJalidum jujfu.

■ i- e « f UI valdi

that is moft jufi ? pfius ejl.

Here are two words; in the Hebrew we put them together, Uum'tum, qui and fo render them by a fuperlative, mofl jufi. Some tranflate, x*t' '^o^h Wilt then condemne him that is firong and ;*r/??that is,ftrongly juft, juftiu ejl, ut mightily juft ; God is full of ftrength and might, fofulfthathe, de^ ommum and he only is Almighty, yet his might never exceedeth ^h^^uiht^dlm-nor his ftrength his juftice. Strength and jirftice are commenfu- n.-irefuilines. rate in God. And while he is fo ftrong, that he can doe what be TDD poteji will, he 13 fo juft that he will doe nothing but what is righ- expom validu, teous. numjujhmet <

Further, I find others joyrring the word firong, with the wordj^7*r2« condemne. As itElihs had fayd, Wilt thou fo confidently, and peril- et parens ejl nacioufly, condemne the jufi Gsd ? To condemne Gsd > though but a damnareoudes, Uttle, topaffe the eafiefi fentence of condemnation upon him is badf g ^ ma ^ 0 ^^ enough ; but wilt thouftronglj condemne him? We render cleare- Sp^JJJ, ly to theicope of the place, Wilt thou condemne him that is msfi VJ jf^ q.d.eurz jufi? qui fumme ju-

fius efi audes Hence no*e. damns-re, deee

Firft , Gcd is mofi jufi, or altogether juft. W f h V&fi '»•

bijit iniquior.. He is flrongly juft 2 mightily juft ; as he is ftrongly-merciful!, Rab: ScU

putting Merc;.

6i6 Chap. ^4. An Expfnlon upon the Book^of Job. Verf.i7 c

putiiny forth a power in pardoning fin, and ihewing merty,fo he is firongly- ;utl, or altogether juft. The rule given to Judges by Mofes fpeakesthus, (Dent: \6. 2.0. ) That which is altogether juffy fl:alt thou follow. We put in the margin,/##/Vf, justice, Jhah thopi doe ; that is, thou fhalt doe pure Juftice,nothing but Juliice, or juliice without the leaft mixture, tincture,or (it it be potfible) without the leaft fhadow of injuftice. I may &y,juftice,jufiice is GW, that is, he is altogether juft , ftrongly juft, everlaftinglyand unchangeably juft. God is juft under a three-fold notion. cToyuif Igiv o .Fitft, As to be juft is taken /^r^/jjimporting a perfon accom-*-aff-j.v tfcfttfp plifhed with concurrence of all perfections, and vertuous quali-«pC*v.Phavor: t j eS# j n tnat i" en ce, I fuppofe, the Apoftle ufeth the word (iTim: i. 9. ) The law is notgivenjor ( that is, to terrifie or condemne) a jus! man ; that is, for a man who is holy and good. Thus God is altogether juft ; for he hath all the lines of perfection, of holt-«eife, and goodnelTe centring in him, he is not only juft and ver-tuous, but juftice and vertue it felfe.

Secondly, To be juft, imports the keeping ofpromifes, and the performance of our word. He is a juft man , who when he hath fpoken, you may know what to have of him, and where to have him. Some give words, and you can get nothing of them but words, that's injuftice,becaufe our words binde us and fhould be as lawes to us. A man may chufe whether he will make pro-mifes, but when he hath promifed,it is not in his choice,whether he will performe or no; his word bindes him. In this fence, Ged is altogether juft. Whatfoever word you have had from God, ( an<i he hath given us many comfortable words for every condition )God is a juft God, and will performe it to a tittle. That Glorious and everlafting wirneffe is borne to him by dying Jo-fhua{ Joih: 23. 14. J And behold this day I am going the way of all the earthy and ye know m all your hearts, and in all ymr foules, that not me thing hath failed of all the good things which the Lord your God ftake concerning y u: all are come to pajfc unto you, and not one thing hath failed theretf In this fence, God is fayd to be, not only mercifull, bur juft in forgiving our fins (i John 1.9.) If we confeffe our fins, he is faith'full and juft to forgive w our fins, and to ' clean-e hs from a I unrighteoufneffc. It we confefle our fins fpiri-tually and believingly, deeply, humbly, and affectionately; if we confelfe thus, he is juft to forgive ; why.? becaufe he hath given

a pro-

Chap. 34. An Exfofition upon the Bool^of Job. Verf. 17. A7

a promife to forgive tbofe who make fuch confeftions of (in. And thus'tis in any other promife; hekeepes his word, he keepes couch with man, he will not fayle nor come fhort in the leaft, therefore he is altogether juft.

Thirdly , He is juft in the ftricteft acception of jufti«, giving every one his due. It is poiTible for a man to be juft in neither of the two former notions,he may neither be vertuous in hi.? aitions, nor a keeper of his word as a man,& yet he may be juft as a Magi-ftrate, juft as in a caufe committed to his determination.But God is juft in all thefe 'three considerations of a juft man, and therefore he is eminently, or altogether juft. And I conceive, the latter of the three is chiefely intended here ; God is moftjtist, that is, he never did, nor ever will, give an undue or an undeferved ientence upon any man.

I might flievv diftinctly, that God is juft, and how juft he is; Firft, in rewarding thofe that doe- well; Secondly, in puniihing thofe that doe ill. And that becaufe he doth it; Firft, by a law; Secondly, by a law publifhed ; Thirdly , by a law poftible (our inability of keeping the law is confequentiall to the giving of it; man hath drawne it upon himfelfe) though now he cannot per-forme it at all, yet God is juft iripuniPning, becaufe he fins againlt a law that he had a power (in his head or representative ) to have fullhlled. Fourthly, God is juft, becaufe the penalties which he infiieteth flow from a right and juft law(as the Apoftle fpeaks, Rom: 7.12. J The law is kolj, and /«/?, and good ; and therefore all the awards that are grounded upon it aiult needs be juft too. Fifthly, he punifheth juftly, becaufe he never punifheth but upon proofe,and evidence ; yea he will make every mans Confidence a witnefs againft himfelf, or condemne him out of tys own mouth. Sixthly, he 'punifheth juftly, becaufe he puniaheth impartially, neither feare, nor hope, nor favour, can divert him ( I fa; 27.11. Jer; 22. 24. ) Seventhly, he doth not only punifti in a proportion to the law, but often in a proportion to the fin , and that nor only to the meafure of the fin, but to the manner of the fin ; as that cruel k : .ng Adonibezjek confeffed, when himfelfe was cruelly dealt with ( his thumbs and great toes being cut off, Judg: 1. . 7. ) As I have done [0 God hath requited me : As if he had fayd, God is juft not only becaufe he hath puniihed me in meafure according to mv fin, but after the very fame manner in which I fin-

• Kkkk ned,

-I

*l3 Chap. 34. An Expoftion upon the Bool^ of J 0 b. Verf.17.

ned, he hath as k ware hie my fin in the eye of all beholders; what I have done may be feene by what I fuflfer.

Note, Secondly. To ^ondemne God> who is Moft just , is the highest pnym of in-

in slice.

Wilt thou condemne him that is moft juft ? wile thou do fuch a thing ? what ? cone'emne him that is moft juft ! How great a wickednefle is this, if we confider, Firft, that what-ever God doth, we ought to be patient under it. Secondly, that whatsoever God doth, we ought to acquiefce or reft quierly and contentedly in it ; that's more then to be patient. Thirdly, chat whatfoever he doth, we ought to approve and juftifie God in it. Fourthly, that we ought to magnifie God whatfoever he doth, though his difpenfations are bitter,& burthenfome ; and if we do fo we lhall finde the bittereft difpenfations fweete to us. Now if we ought to be patient under, to acquiefce in, to approve of, yea to magwi-fie and exalt the name of God in all his dealings with us and determinations enncerning us, then how (infull is it to cpndemne him ? What ? thall fuch poore creatures as we, take upon us to cenfure and condemne the workes of God! Some fay it at leaft in their hearts, if they bad the reines of government in their hands, they would carry things evener then God doth j they would put all things right, if they might have the rule ; if they might a while doeastheythinkefit, they would doe all things fitly. Some will talke thus arrogantly of their fitnefstogovernethe whole world, who have not wit enough to governe their owne familyes-; nor any grace at all to governe themfelves; yea they will prefume they could governe all men,who are fcarce fit to governe a heard of (wine, or as Job fpeakes ( [hap: 30. 1. ) to be fefover the dogs i>fa mans flockj ; fuch as thefe will take upon them to governe the world,& lay they could do it better then 'tis done. Things {houkl not goe thus, if they might have their will. Though indeed (like that rafh and inconfiderate young man in the fabulous Poet, who defired for one day at leaft to be Charioteere to the Sun ) if they might have their will, they would fet the whole world a-fire, or put all into a flame in one day. Thus, vaine -man would be wife ( as Zophar fayd , Chap: 11. 12. ) Though man be borne lihj a wild ajfes colt^ that is, being altogether unwilling to be governed by

any right law, he would faine give the law to and governe all; .what is this but to condemne the moft juft ? and how great, how blafphemoufly imf*ident a wickednefle is this!

Uut fome may fay, Did fob ever thus condemne God ?

1 anfwer; he did not condemne him in fo many words, he did not formally lit upon his tribunall, and condemne God, but he ipake inch words as did fhew a condemning of God, and El'ibn jufily condemned him for fpeaking them.

Hence note, laflly. Not to fubmit freely to, or to complaine of the dealings of God, is a condemning of God.

This is a hard faying, we may be almoft aftonifhed to heare i r , what ? condemne God ? yeas,fo farre as any man murmurs againit the dealings of Gcd, fo farre he condemnes God. The workes of God mult be fubmitted to, as wel as his word, his diipenfations muft be obeyed as wel as his lawes and confiitucions. Our complaints of what he doth are cenfnres of his perfon. We cjueftion not only the foveraignty and power of God, but his very wtVdome and truth and juftice , when we relufl againft any of his acting* or awards concerning us, though they produce our greateft fufrer-ings. This Elihtt further aggravates in the next words -, Is it fit ts (ay to a King, Thou art wicked ? and to Princes , Te are ungodly ? If men will be mannerly to Princes, how much more mannerly ought they to be towards God ?

K k k k 2 JO B s

, 6io Chap. ^4. An Expofawn upon the Book^of Job. Verf. 18.

JOB. Chap. 34. Verf. iff, 19.

/j- z/V/tV /# /ly f 0 4 lOngjhou art wichsd^ttd to Princes? ye are ungodly tf

How much lefs to him that acccptcth not the Perfons of Princes? nor regardeth the rich more theft the poor £ for they arc all thewor\ of his hands.

THefe two verfesare both an Illuftration and a Ccniirmatioft or proof of what Elihu fpake laft in the clofe of the 17th verfe, Wilt thou condemn him that u mo ft just ? Hereupon he

infers

Verf. 18. Is it fit to [ay tea King, thou art wicked ?

Thofe words r ,/> it fif y arz not literally and exprefly in the heb: and therefore fome connect thefe two verfes immediately with the former ; Wilt thou condemn him that is most juft ? Who faith $ •/?' hR^t0 a King, O thou wicked} and to Princes, O ye ungodly ? That,

Apoihta mi 1S > w ^° IS *"° J u ^> ^ at: ^ e *P ares not t0 ce ^ tne greateii Kings aM •vocat Duces Princes of their wickednefs and ungodlinefs ? Or as the Vulgar itipm&c. Tranflation hath it, who faith to a King, Othou Apopate ? I tell ^ u, 8« thee, Thou art fallen from that Juftice and Righteoufnefs which "

KeoiQ 15 ™ t k° u ^^ once exerc ^ e * n thy Government. It isfaidof Nerojxz quarp.,0 impw- had his five years wherein he govern'd excellently, but afterward be ivgemit, he proved Apoftate, cruelly tyrannizing over (inftead of ruling ) condemnares ? his people ; as there are Apcftates in Spirituals, foinCivils; an J ul ?* atoflate is an hypocrite revealed, an hypocrite is an apopate vail'd :•

Woaiij' "^ ^°d unvails hypocrites of all forts, and will not fail fooner or later to reprove their Apoftacy. It is better not to be good, then not to continue good.- Backfiiders are worfe then they who never fet one ftep in the wayes of God and goodnefc.

So then, according to this reading, the fence may be given out thus: As if £//'£« had faid, How canst^ thou (Ojob\ ) poffibly imagine thai God (hould be unjust, when he doth not forbear to tcR the greatest Kings of their injuftice,and convince them of it - ke who calleth degenerate Kings Apoftates, and unjust- Princes wicked ; he that is thm impartial in reckoning with Kings } a+d the mighty men of

the

the earth (as indeed God hath alwaies been, and will ever be) How fhsnld he be unjust ? Wilt thou condemn the moft Jus~t ? Even him who is fojufi, that he rebukes injuftice wherefoever he findes it, and who can fade it wherefoever it if ? fPial. 105. 14.) He reproved Kings for their f„ikes, (char is, for the fake of his peculiar people, when they did them wrong,) faying, Ttucb not mine anointed, and do mj Prophets no harm : implying, that he tr«fts Kings with that great power to protect his anointed,and to fave his Prophets from harm ; and therefore would not take it well at their hands,if they abufed their power to hurt and afflict them. This is a good reading, but I fhall not infill upon it, though fome infift much upon it, became I would rather favour our own Tranflation, and carry the Interpretation that way, as containing an argument to prove, that " it is a mod wicked thing to condemn God'as unjuft, becaufe men are fcarce any where found fo prefumptuous, or bold, as to fay'to a King, Thou art wicked, or to Princes-, ye are ungodly. It is much e after for any man, much more for great men to do evil, then for others to tell them fa: And as the faults ef Princes feldome fnde reprover s,fo it requires a great deal ofwifdome y not to commit a fault in reproving them.

Is it fit to fay to A King thou art wicked ?

Is this a comly thing ? Or will Kings endure it? And if fo, doth it become thee, O Job, to fpeak hardly of God ? O: will he endure it ? Elihu did not charge Job with fpeaking evil of God directly ; but would intimate to him, that while he was fo unquiet under the afflicting hand of God, and preffed him fo often for a further hearing of his caufe, he did very dangeroufly reflect upon his JufUce ; and that feeing we iland in awe of Kings and Soveraigne Princes, and dare nor misbehave our felves before them, nor let fall an unreverend word concerning them,how durft he prefume to fpeak any thing unfeemly of God ? Is it fit to fay ft a King,

Thou art wicked.

Kings are fupream, they are cioathed with Soveraigne power over all perfofis within their Dominion ; Is it therefore fit to uie fuch cosrfe language, Steh down-right unhewen fpeeches in

any

6ii Chap. $4. HwBxpfin&i rtpn the Book, of Job. Verf.iS."

any 1, •! efs :o then? ? Is k ft to fay to a Kirg, 1 hou art wicked ? T hi ••::■• ! : ; ; n.tl word imports the word fort, the molt infamous a-: wicked men ; So M r Brovghton renders, Is n meet that one fn to a Klvg, Bel'.al't Some give* it in the Vocative cafe, Is ic u:Cct Tor a liibjccl to fay to his Soverai.;ne, 0 tlvu Belial I O thou mt l$cd on-: ? Da re any fpeak thus to a King ?

This word Belial 'is often ufed inSc:ipture, to note, not only a wicked man in general, but an eminently wicked man, even a man in whom all wickednefs is (as it were) centred and fetled,the very Ucs and dregs of all men, who maybe called wicked. When fez...ibd procured and fuborned two falle witmefles a°aM.Na6oth 9 it is Hud, There came in two men, children of Belial, (iKings 21. 13) at.d fate before him : and the men of Belial witneffed a-gainsi him, even against Naboth in theprefence of the people, fay-ing,&c. Thefe witneiTes were perjured perfons.* totellalye is the worft of fms, what then is it to fwear a lye ? no word could reach the height of this wickednefs more fully, then to call them children of Belial. When the Lord comforted the Church with the glad cydings of the Gofpel, (Nab. 1. 15.) Behold the feet of thofe upon the mountains that preach peace ; 0 Jerufalem keep thy folemn Feafts,perform thy Vowes; He fubjoyns this promife as a reafon, The wicked (ball no more pafs throw thee, he u utterly cut off: We put in the ma r gin, Belial (kali no more pafs thorow thee ; that is,thou fhaltthen be freed from thofe Belialifts who formerly interrupted thy peace, by vexing and perfecuting thee, or pro-phaned thy holy Aflemblies by mixing themfelves with thee: But I give thee alTurance the time is coming, when Belial fhall no more trouble thee. Yea Belial is a Title fo full of wickednefs, that it fits the Devil himfelf, whom the Scripture brands with that black mark, The wicked one, or the evil one. The Apoftle puts that queftion with much holy difdain; (2 Cor. 6'. 14,1 5.) What cmimumon hath light with darkntfs ? and what concord hath Chrift with Belial ? that is, Chrift with the Devil ? They differ from the Devil only in Belli andblood,in nature they are as bad as he, who bear his name.

This may yet further appear, if we look into the Grammatical derivation of it, "Belial, is commonly expounded a man without a yoke, or a man that will not be yoked ,' that is, a man who will not come under command, a lawlefs perfon ; fo we tranflate the

Apoftle's

Chap. 54. An Expofition upon the BooJ^of Job. Verf. 18. 62.3

Apoftle's word, ( 1 Tim, 1. 9.) The Law is not made fsr a righ- AUqui a ^72.

teons man, but fur thelawlefi and di[obedient, for the ungodly^ andJ t ' ie >y'j

far [inner s, &c. that is, for the ions of Belial, or, for fuch as will cmnullisle- '

not endure the yoke • the Law is a yoke, Chrift calls the Law of gum vinctdis

the Gofp:l his yoke, ('Jtlatth. \i. 29.) and chey chic will noz tjsnejtur jui

bear the yoke of Chrift, fh.ill never have beneht by the Crofs of && 0 *

Chriil; we mull: take up the yoke of Chrirt, if we would tafre

the fruit of the Crofs of Chriil. Now a Bel! alii St, will not hear

of, Mor have to do with the yoke; he is like the wilde Afs defcri-

bed in the 3 9th of Job, who will not be taught to plow, nor be

bound in the furrow ; you canno: make the wilde Afs work like

the Oxe. Wicked men have hard and ftony heart?, yet fuch fofr,

tender, and delicate necks, that they cannot abide the yoke; 'tis

their bondage to be tyed to obedience. ■

Again, The notation of the word Belial, imports a perfon of Ala a 7P 1 no ul'e, or altogether unprofitable, a man that is good for nothing, prrfcere dedu-ameer unthrift,or fpendthrifc, a man that neither doth good to *"*» fj&fJBr himfelf, nor to any others; as if he were born only to fpoil and JJ^L,; °™ ~ m -„ devour all that is before him, as if he came in:o the world to eat hiljit utilis. other mens labour?, and not to labour that he might have to eat. Merc. Chrift calieth the idle or flothful fervanc, an unprofitable [ervant, (Matth. 25.30 .) and to be an unprofitable fervant, is to be a fora of Belial ; one that hath no good in his heart, nor doth any good in his place, neither in his private nor publick capacity; neither in his own family, nor in the neighbourhood, and Nation where he lives. No man is born for himfelf, nor ought any man to live to himfelf. It were better not to live, then nor to be doing good while we live. He that liveth only topro^t himfelf, liveth to little purpofe ; to what purpofe then doth he live, whofe life is altogether unprofitable to himfelf ? And indeed, he that is not infome refpect or other a common good, or good to-o:hers,cannot be good, nor do any true good to himfelf; yet fuch is the wicked man reprefenred under the notion of this Texc. Seeing then there arc fuch bad and bafe fignificancies in the bowels of this word ; is it fufferable by a King ? Is it fit to [ay to a King, thou art Bel'al, or n>ic\ed ?

• What can be faid more unfitly? What greater reproach can be caft upon a King (who ought to be a living Law, a breathing Law, asalfothe Keeper of the Law by way of conservation and

protection)

624 Chap. J4« An Exfeiit'-.oH upon the Booj^of J 0 b Verf. i8 #

protedtion) then to call him Belial, or one that will not keep the Law at nil by way of obfervaticn ? There are two waves of keeping the Law, Firtt, By Confervation ; lb Kings preferve the Laws that they may have their free courfe to others, and be obeyed by others; in which fence Kings are commonly called Keepers of both Tables. Secondly, By obfervation ; and as in the former fenfc 'tis the prerogative of Kings to be Keepers of the Law, fb it is their piety and their goodnefs to be Keepers of them in the latter. ' lis poflible a King may be a Keeper # of the Law by Confer-vation, and yet not be a Keeper of it by Obfervation; but then he uSines moPc bright in the fphear of his Royal Soveraignty,when 1 he is every way a keeper of the Law of God, and (fo far as they refpect himfelf) of his own.

. Further, Is it fit to fay^to a-King, Belial ? As Belial defigns an unprofitable perfon, a man good for nothing, a man of no ufe ; what? Upon the Throne, and yet of no ufe to a Nation ? How high an indignity is this to Regal dignity ? Kings are fet up for the greateft ufe, for the moi* important fervices,even for the profit and advantage of mankinde, efpecially of all within their Kingdoms and Dominions; as all are to ferve them in their ftate, fo they count it their chiefeft honour to advance the peace and profit of all their peaceable and profitable fubje&s: Therefore nothing can be faid more dishonourably to a King then this, Thou art good for nothing, an unprofitable perfon, Belial. Is it fit tc fay to a King, Thou art wicked ?

And to Princes,ye are ungodly ?

The word rendred Princes, fignifles munificent, bountiful, free, wi&xg; fo Princes are calJed, to lliew what they are or fhould be, men of bountiful,ncble, munificent, heroick, free fpirits,open hearted, and open handed ; they who are fo, are Princes in truth as well as in Title. The holy Spirit of God, or God the holy Spirit, is called a Princely Spirit, (Pfal. 5:1. 12.) we read it Free Spirit , and this free Princely Spirit of God, makes all his people of a free Princely iipirit, of a large heart, both as to duty God-wards, and as to charity man-wards; (Pfal. no. 3.) In the day ■of thy power the people jhall be willing ; they {nail be as V'rinces • they (hall ferve thee as fans, not as flaves • a Royal Spirit is conveyed in r o them bv the Spirit in the day of the Power of Jefus

Chrift,

Frincipes hie •vocantur &y~\lali-beralitate & tnmificentia : quafitu i\CM

Druf.

Chrift, or when he conquers them to the obedience of himfelf. By this appellation, worldly Princes, the Princes of this world are expretled in facred language, that fo their very names migitt mindethemof being fuch, and of doing fuch things as are the ornament both of their perfonsand places. Thefe two high Titles in the Text, Kings and Princes, are fomtimes taken for the fame ; and in ftri&eft fence, Princes are the next degree, or but one remove from Kings.

Again, There are fome called Princes, who have the fupreame power within their own Territories. Orhers are called Princes, who have a delegated or derived power from Kings. The Apo-ftle fpeaks of fuch, ( 1 Pet. 1. 13.) charging the Church and people of God, to fulfmit to every Ordinance of man for the Lords fake, whether to the King as fupream ; or unto Gtvernours as fent try him , for the punifhrnent of evil doers^ and for the praife of them that do well. Elihu brings in both,for the fuller confirmation of his point, and the ftronger conviction of Jo6 y Is if fit to fay to a King, thou art wicked ? and to Princes ( who £and about his Throne, and ferve him in his Government)^*r<r ungodly ? Ye regard neither right nor reafon, neither what's fit to be done, nor what to be advifed ? That's the fence of the words as they are an argument from the lefsto the greater; If it be an uncomely and undecent thing (faith Elihu) to fay to a King thou art wicked ? and to Princes ye are ungodly ? How much wore to him that accepteth not the perfonsofPrinces? &C.

Hence Note. Firft, Men are not all of a ran\ y or all are not of an equal ft ate in thii world.

This Text fpeaks of Kings and Princes; and the moft ®f men are inferiour not only to Kings, but to Princes. God hath not made man upon earth as minims in writing, all of a height; but as in the alphabet of Letters, fome are longer and deeper then 0-thers; fointhe Alphabet of mankinde, fome men are bigger and higher then others. Kings and Princes are but men,yet they are men in a great letter, or they araamong men as the Alcph among the letters, which as it is firft in order, fo it fignifies a Prince, a Chief, a Leader. And if the moft wife God had not ordered fuch an inequality among men, how ftiould order have been kept

L111 among

6i6 Chap. 34. An Exp»fition upon the Book^.of Job. Verf.iS

among men ? Nothing (confidering the corruptions and lufts of mtnj can be more unequal then that equality which fome have vainly contended for among men. All men would fall down into confufion, if fome were not above. That which keeps allup ) is J enly that fome are uppermost ,I<jngs and Princes.

Secondly, ( which is here principally aimed ar, ) Note. It is mo St uncomly anil fmful y to revile or give reproachful words to Kings or Princes.

When we fay It is wftjfe, we fay Iefs then the thing is, or then the Text intendeth ; there is more evil in it then a bare unfitnefs, 'tis indeed a very great wickednefs, and ungodlinefs, to fay to a King, thou art wicked^and to Princes, ye are ungodly. To fay fo, is exprefly againft the Rule, {Sx-od.22.2S.) Thou fkalt not revile the gods, (or, as we put irt the margin, Judges) nor curfe the Ruler of thy people : And th^Apoflle Paul quotes this Text ( ±/lcls- 23.5.) when himfelf had dipt in that point, as he ftood before the Judgement feat,and pleaded his own integrity ; for when Ana-mas the high Prieft commanded them that flood by to fmite hink on the mouth ; Paul faid unto him, God fhall ftmte thee, thou whited wall: This drew a reproof upon him prefently from them that flood by (v. 4.) Revilcft thou Gods high Prieft ? And what doth Paul anfwer t (v. 5.) / wi^ not Brethren, that he was the high 'Prieft; for it is written , Thou fhalt not fpeah^ evil of the Ruler of thy people. There hath been much difpute about that anfwer, Iwiftmtthathewas the high Prieft : Certainly <paul favv and knew that he was the high Prieft ; and it is as certain, that he did not tell a lye, when he faid, I wift not that he was the high Prieft: His meaning I conceive was only this, as if he had faid, having received fuch unjuft ufage in the Court, as to be openly-fmit-ten in time of hearing, I coifefs I was in a paffion, and did not c«n-■" ** w * Jtder, as I ought, that it -was the high Prieft ; I fpake rafbly and un-advifedly. J w ft not, that is, 1 r deliberated not with my felf who it was I ffske to, for I ought vtt to have ufed fuch language ; the Scripture a!ft1 having forbiddenit, wh'ch fa'th, Thou foalt not curfe the Ruler of thy people. It will nor bear u5 out,to ufe ill words to Ma-giftrates, though (as TW/cafe was) we are ill ufed by them. Shimei taking the advantage of David's affliction, rofe up to this

Weight

Chap. 34. An Exfofkion upon the BosJ^of Job. Verf. 18. 627

hSfgk of impudence againft him, £nentioned with indignation by Elihft in the Text, he openly and to his face called him Belial y (2 5"^w. 16. 5. 7.) Cw?tf <?#f f/:w# £/iWj #&?#, <?W f/>5« man of Belial : But we know what the illiie was, he paid dear for it at laft ; though David forgave him at prefent, and did nor fuffer Abifhal to take a fudden revenge,yet upon his death-bed he delivered him over to his fon Solomon y to deal with him as he fhould fee good. And To great is the offenfivenefs andunfitnefs of fpeaking thus unto a King, that the Jewes joyned it with blafphemy againft God himfelf. We read (1 Kings 21. 13 J how two falfe Witneffes came againft Naboth^ faying, Naboth blafpemed God and the King; as much as to fay, we heard Naboth fay of the King, Belial; Ani as foon as thefe two had brought in their evidence againft him, that he hjjl blafphemed God and the King, they drew him out,and ftened him : Blafphemy againft God was death by the exprefs letter of the Law, (Lev. 24.1 <>, \6.) It was alfo death by the fame Law for any man to curfe his Father or his Mother (Exod. 21.17.) And becaufe the King is (Pater P atria) the father of his Country, it feems the curling or blafphemihg of him,*was alfo punifhable by death. The Apoftle Jade ufeth an equivalent word in the Greek (£j>. oijude, v. 8.) reprovinaa wicked SecT: in thofe times; They fear not to blafyheme, $r ffeal^ evil of Dignities : There is blafphemy againfl Princes, who are titular Gods,as well as againft the only true God. Kings are co be feared, to be fub-mitted to, they are to be prayed for, therefore not to.be reviled. Is it fit to fay unto a King, Belial ?

Yet this doth not flop the mbuths of all men from telling Kings and Princes their faults, nor doth it juftifie a filent diiTembjing of them ; much lefs doth it open the mouthes of any todawb Kings and Princes with the untempered morter of flatteries; Kings are no more to be flattered then the/are to be reproached. Dignities muft not be fpoken evil ©f, yec they may be prudently and humbly told of their evils, and informed of their failings plainly. When Eli ah met Ahab, who hid^Art thou he that troubleth lfra-tl ? Eliah anfwered, ( 1 Kings 18. IS.) / have not troubled Ifraet, " but thou and thy fathers houf?, in that ye have for fake;: the Com-mandments of the Lord y , and thou h*sl fallowed Baal,And we read how boldly Elijha carried' it to the King of I.frael, ( 2 Kings 3. 1 2 , 14 J What have I to do with thee ? Get thee .to' the Prophets of thy

$2.8 Chap.34. An Expofitien upon the Bool^of Jo b. Verf.17

father y and to the Prophets of thy mother : <_A*L Elifra (aid, * the Lord of Hofts llveth be fare whom I ft and j Surely, were it net that I regard the prefence of Jehofhaphat the Klngjof Judah, I ypsuld not lool^toward thee, nor fee thee. Thus the Prophets dealc with much gracious fevericy towards mighty Princes. The Prophet If41 ah feared not to fay ( I fa. 1. 10 .) Hear the word of the Lord ye Rulers of Sedome, Give ear unto the Law of our God, ye people of Gomorrah ; implying, that the Rulers of Jerufalem were then but fuch as the Rulers of Sodome once were, and that the people were no better then the people of Gomorrah ; and it is conceived, that for this plainnels and liberty of fpeech,which the Prophet Ifvah ufed toward the Princes and Rulers of Judah', he was put to death, being cut or mangled afunder with a wooden Sawe. One might think that Ez,ekiel did much forget himfelf, when he gave thofe opprobrious terms to Zedekjah Ki^ of Judah, (Ez,el^. 21.2 5.) zjind thou prephane wicked Prince of/frae/ y whofe day is come, when iniquity fhall have an end - yet he finned not in this harfh reproof of his fin, becaufe commanded of God to do it* and fpecwlly directed by the holy-Spirit. The Prophets might not diminifli a word, but muft give out what God gave in. John the Bapdft reproved Herod for H'erodias his brother Philips wife, and for all the ev'% which hehad.done, (Luke* 3. 19.) And Jefus Chrift himfelf called Herod, Fox ; (Luke 12. 32.J The Prophets were often Inftructed and CommilTioned to prophefie againft: the mountains ; that is, againft the Princes and. Powers of the world ; and therefore take the ftate of the point,and of our duty about it, in thefe few concluljons, that we may not run upon • the rocks either way ; neither upon the rock of blafphemy againft Kings and Princes on the one fide, nor upon the rock of flattery on the other.

Firft, The Power or State o£ Princes muft never be reviled nor Jevill fpoken of "!; kingly Power and Authority is alwayes to be reverenced and honoured ; though the Prince be wicked, yet his Power is to be reverenced, and that's the pureft rever Regiapev je - rence. For to reverence the power of Princes, only, becaufe,or dignity, nun- when they are good, and do us good, and rule every way accord-quam non ejl ' m „ t0 our m ind,this is but a piece of felh"fhnefs;but when Princes

almtoimps™ are evi11 and bring eviIls upon us '^ et t0 ^ ref P e # t0 cn ePower Sgu»* efl, And Authority which they Exercife; this is to honour God, and

JO

Ghap. 34. An Expofition upon the Bool^of job. Verf. 17. 629

to.give true fubmitTion to his ordinance. Whatsoever the perfon is, the power muft be reverentially fubmitted to.

Secondly, It is high wickedneiFe to fpeak evill of the perfons of juft and righteous Princes ; that every man will acknowledge.

Thirdly, Kings and Princes muft not be reproved for perion-all or private faults publickly. To doe fo is againft the rule in any mans cafe ; much more in the cafe of Kings and Princes.

Fourthly , Kings are not to be reproved for any of their faults, but by thofe who have a Call to it; that was the reafon of the liberty which the old Prophets ufed towards Kings, they were fpe-cially commanded and CommiiTioned by God for it,and the peril was upon their own heads if they did it not; it is not for every one to reprove Princes, but for thofe that are called to it.

Laftly , Even thofe that are called to it muft dee it with much fiibmiflion; though they muft not doe it to halves and deceitfully, yet they are to doe it refpe&fully.It is not fit to fay to a King, Belial; fuch rough and unhewne language is not for Princes: their faults muft only be insinuated, it that may ferve,as Nathan dealt with David, who though he knew what his fin was, yet he did not fay to him, Thou mwtherer, thou Adulterer, but intimated the matter by a parable, and made him covertly, or in a third perfon charge himfelfe, before he charged him, or applyed the parable perfonally to him, with , Thou art the man. When Miriam the Sifter and Aaron the Brother of Mofes fpake againft him, be-caufe of the Ethiopian woman whom he had married ( Numb: \ 2. 1. ) though they were thus neerely related, yet fpeaking irreverently of Mojes the Chiefe Magistrate , the Lord fayd to them ( v . 8. ) Wherefore were ye not afraid to fpeak^againft my fervant Mofes ? Yet how common is this tin ? the tongues of men yvalke exceeding loolly in their difcourfes about the perfons ana powers of Princes; And vve every where find moft pleafed to heare well ofthemfelves, and ill of others, or to fpeake well.of themfelves, and ill of others, and the higher they are who are fpokenof, or of whom they fpeake evill, the more they are pleafed both in hearing and fpeaking evill of them. How unruly are their tongues, who cannot ferbeare their rulers l Thus much of .£///>#'* queftion, as it is refolved into a Negative proportion, It is not fit to fay to a Ki>'g, thou art ungodly. We may further confider it as an argument from the.greater to the lefle,. to prove , That it is a moft

wicked 1

6jQ Chap. 34. An Expftion upon the Book^of J o- B Verf. 15?.

wicked thing to fpeake a word unducly of God. Is it fit to fay to a King) Thou are wicked ? and to Princes, ye are ungodly ?

Verf. 19, Hove much lefs te him that accepteth not the perfons of Princes ?

Who is that ? The words are a cleare Periphrafis of God, he accepts not the perfons of Princes. As if Elihu had faid; the Kings and Princes of the earth, expect fuch great refpeft from their fubje£ts,that no man fhould dare to cenfure them or fpeake evili of them, though they doe evill, or deale unjuftly;how much more unfit is it to fpeake evill of God, or to charge his government with injustice, who never doth any evill, all whole waves are nor. only juft,but juftice. He that accepteth not the perfons of Princes, who are the greateft ©f men, can have neither will nor motive to deale unjuftly with any man. I lhall not ftay to fhew what it is to accept perfons ? becaufe that hath been fhewed ac the 7thverfe of the 13th Chapter, as alfo Chapter 32. 21. only 1'le give it in one word; To accept perfons is to have more re-fpeft to the man then to the matter j and that's a very common fault among men, and as commonly condemned by God.'Tis a received axiom,Htf that would or doth put on the perfon of a Judge y mufiput off the perjon of a friend ; that is, he muft not be fway'd by any refped whatfoever of friendship, or allyance, but muft judge purely as the caule deferveth.

Nor fhall I ftay to urge the greatnefs ©f the fin of fpeaking any thing uncomely of God,that alfo hath been fpoken to in many former paffages elf this Chapter. Onfy from thefe words, Hm much leffeto him that accepth not tfo perfon of Princes ?

Note Firft. ; • That which ought not to be done or fpoken to the greateft of men^ ought much Uffe to be either done or fpoken to God,

The reafon is, becaufe,firft, God is infinitely more to be reve* renced then any man. Secondly, becaufe God is inrnitely more able to take vengeance, and certainly will, of any that fhall doe or fpeake evill to him, then the greateft among the children.of men. Yet how many are there who dare nor offend a man, not a great man efpecially, either bv word or deedj who are not afraid

by

Chap. 34. An Exposition upon the Boo\ of Jo b. Verf.ip. 631

by both to offend and provoke the great God ? O remember, the force ©f this text -, If it be nor fit to fpeakeunduelyof Princes," How much lefle of him that accepteth m the persons of Princes t

Hence note, Secondly. Gsd is no Accepter ofperfons.

He hath no refpeft to Princes in prejudice to truth and righte-oufnefle , but in every nation he thatfeareth him and rvorketh righ-teoufneffe ( be he never fo poore ) is accepted mthhim, (A6ts 10. 3 5.) and in every nation he that feareth him not,but worketh un-righteoufneiTe ( be he never fo great) is unacceptable yea abominable to him. The Scripture often attributes this glory to God, ( Dent: 10. 17. 2 Chron: 19. 7. Gal: 2. 6. Col: 3. 25. ) And as it is the glory of God, that he is no accepter ofperfons, fo it is the duty of man ( Deut: 1. 17. ) Judgement muft proceed snd conclude with refpeft to the rule,and command of God, not with refpeel: to the perfons of men, or our relations to them. Levi was highly commended for this ( Deut: 3 3. $.) who jayd unto his father and to his mother ,/ have not feene him ; neither did he acknowledge his brethren, nor knew his owne children, &c. When man accepted not the perfons of men he adeth moft like God,of whom Elihu faith, He accepteth not the perfons of Princes,

Nor regardetk the rich more then the posre.

That's a further description of God; He doth not regard, that ' '• , is, acknowledge or know the one more then the other; He is (in faihf!$& the beft thing?) as communicative to, and converfeth as familiarly {radare. with the poore as the rich,-yea,he doth no: value 0* prize the rich man more then the poore; the poor man is worth as much as the rich man in Gods account; fuppofe the rich man worth thoufands, yea ten thoufands of gold and filver, and the poo-e man fo poore that he is not worth a fhilling,yet in the account of God the poor man is worth as much as the rich man.

The Scripture fpeakes of two forts both of rich and poor men ,• There are men rich in fpirkualis, fuch Chrift intimates, who are (Luke 12. 70.) rich towards God, or as he fpeakes of r he Church of Smyrna(Rt\r 2.9.):ich in grace,/ £ww thy poverty ^but thou art r!ch;That is, 1 know thou art poor in earthly pelfe, but rich irff. ; -ikuali's.The hpotikjawes puts the queftion(C£<*p.- 2.5 .)Ha:lmot

God

God chofcn the poore of this world rich in faith, and heires of the 'kl^gdome. Now, it is moft certaine, that God regardeth the rich in ipiritualls,more then the poore in ipiritualls, he highly regardeth thofe that are poore in jpirit , and pronounceth them blejfed ( Math: 5. 3. ) for theirs is thehingdome of heaven ; But he regardeth not thofe who are poore in ipiritualls; not them efpecial-ly who boaft of their fpiricuali riches when they have none (they ^.at have them are thankfull for them,they do not boaft of them) as the Church of Laodicea did, of whom Chrift fayd {Rev: 3.i<5, \-j.)[mllfpew thee out of my mouth,becanfe thoufajefi J am rich & encreafed in goods^ and knewefi not that thou art poore .Thus you fee, there are a iort of rich men,whom Chrift regardeth more then the poore of that fcrt.But as poore and rich are diftinguiihed meere-ly by aboundance and want,by the fmallnefs and greatnefs of their portion in the things of this world, as Dives and Lazarus in the parable were, fo he regardeth not the rich more then the poore. When a poor man is gracious as wel aspoore,God regardeth him more then .any rich man who hath no grace; And when either both have grace alike, or both are alike wichout grace, he regardeth them both alike. When rich and poore«have grace, they are both greatly regarded,and when neither of them have grace, neither of, them are at all regarded by the God of all grace. Thus 'tis plaine, God regardeth the rich no more then the poore, nor the poore any whit leffe then the rich. VttD ejt dhus The word rendred rich, fignifieth alfo bountifutl ( Ifa: 32.5.) cpnlemw,qui-"T\s alio rendred, The helpfull,the favingman \ for though rich daw velum de- men are mt alwayes helpfull with their riches, nor ready to fave (ervand d otners m diftrefle; yet rich men may doe bothrthey have alwayes aultos fervare in their hand power and ufually opportunity to be helpfull to the etjuvaripolJit, poore, and to fave the diftfefled. And furely, as the Lord regard-vela yny cla- eth not the rich more then the poore ; fo he regardeth thofe rich men

Hj *VL ° ^ ea ^ °^ a ^' w ^° ^ ave no re o arc ^ t0 ^ e ¥ e * n ^ ^ ave tne P°°re. Once us "et'audaciUs more » S° me derive the word which we tranflate r/V/>,from a roote 'Uyuantur. which fignifieth to clamour, or to fpeake out and -boldly, which complyes wel with that fentence of Solomon ( Pro: 18. 23.) The poore ufeth entreaties (that is, he fpeaketh humbly or by way of iupplication ) but the rich anfvereth roughly. And as God regardeth eot the rich more then the po©re, fo he regardeth thofe rich men leaft, who fpeake loudly and roughly to the poore. Having

thus

Chap. 54. An Exfofitton upon the Booi^of Job. Verf. ip.

thus opened the aiTertion of Elihtt, that God regardeth mt the rich more then the poore ; lee us confider, The reafon of it in the next words.

For they are aH the worhjf hit hands.

As if he hadfayd, God cannot but deal impartially with all, becaufe all are the work of his hands: what reafon hath he to re-ipeft one more then another, feeing the one is no more to him then t'other^hey are all the work of his hands. Man as mm is the 9 $-fo m g, rfGod ( Acts 17. 28.) He is alio theworkjfhis hands ; that is,man is made by his power; As man defcendech from man, fo he is called the fruit of the womb; but as man is the off-fpring of God, fo he is called the worke of his hands, and his hands have wrought the poor man as well as the rich ; They are all the mrl^ of hit hands in a two-fold refpeft.

Firft, In their naturall conftitution; God hath moulded them in the fame fafhion,he hath given each of them a body and a foul; A body fram*. J of the fame parts, a foule confifting, of the fame powers. God hath beftowed as much care and coft upon the making of a poore mans body and foule, as upon the rich mans. The richeft man in the world, cannot boaft that he bath any one member in his body or faculty in his foule , more then a poore man hath.

Secondly , Look upon the rich and poore in their Civil ftate, and fo likewife they are the work of his hands: and that I conceive, is here intended as much as, if not more, then the former; $ot only is God the maker of the poor and of the rich in their naturall ftate,foule and body ; but as poo-,and rich, he is the maker of them; that is,he maketh one man poore,and another man rich, ashimfelfe pleafeth.( frm>: 22. 2. ) The rich and the poor meet together ^thehord Is the maker of them all.Ho. hath made them men, and he hath made them rich or poore men. There is as much of the power and wifdome of God feene in making fome men poore and others rich, as there is in making them men ; yea God thinks himfelfe as much honoured in our acknowledgements that the poore with their poverty , as that the rich with all their riches, are the rvorkjfhis hands.

Hsnce Note. a Firft, Poor men are as much the wor^fGod as the rich.

M m m m A*

•f

£54 Ghap. 54. An Expofition upon the Booi^ of J © b. Verf.19.

As they have the fame nature, and are of the fame matter, as they are both made of the fame fluff, or are both of a piece, f© they have the fame maker; and their maker hath been at as much charge in the making of the one, as in the. making of the other; yea, and ufually, the pore man yeilds him a Better rent, and brings more into his Treafury then the rich man doth.

Secondly Note. It is the Lord who makes men poor r and makes men rich.

^jw prayed (Prov. 30. S.J Give me neither poverty nor riches, Jgur knew poverty was a gift of God as well as riches. It hath been faid(though prophanely) Every man is thefafhionerofhisowx fortune, or the contriver of his own condition. Some who acknowledge God hath made them men, think they have made them-felvesrich, or great men $ and we commonly look on<hofe who fail in their worldly Efiates, that they have made themfetve^poor and low. in the world. I granr^there is a fenfe wherein men make themfelves rich, and make themfelves poor; that is, when they do either by their fins. God is not fo engaged in the making of a man rich, whenheenricheth hjmfelf by his fin, by deceiving or opprefiing his brethren, as when he groweth rich in a wayjof righteoufnefs: He that is enriched by oppreflion, or deceit, ©r fetshis neft on high by flattery, or by fraud, cannot thank God for his riches, or honours ; and if he doth, he blafphemoufly makes God a partner in thofe fins by which he hath got his riches and honours. For though it be a truth that there is a hand of God in his gettings, (for all the craft, and policy, and oppreflion which

■ menufe, will never be able to make them either rich or grear, if God did not permit and order it fo) yet the heart of God is not with him in it, and God will not own his own hand in giving them wealth or power, further then as they are a testimony againff them, of his goodnefs, and their ingratitude. We may alfo fay of fome poor men, they have made themfelves poor, not God ; He made Job poor, The Lord gave. And the Lord hath taken away,. wz$ his: humble acknowledgement {chap. 1. 21.) but there are fome, of

m whom we cannot f© much fay God hath made them poor by his fad providences to them, as that they have made themfelves poor by their idlenefs and improvidence, or by their prodigality and vain profufenefs; yet even of fuch poor men we. may truly ; fay, #

there*

Chap. 34. An Expofition upon the Bosl^of J o B. Verf. 19.

there be a righteons hand of God upon them in leaving or giving them up to thelufts of their own he^rr, their lazinefs, or lavifrS-nefs, which produce their utter undoing, and bring them to a morfel of bread. So that let men be in what condition they will, the Lord is the former of it. The diligent hand maketh rich, but it is with the blefling of God;and when an indiligent man becomes poor,it is the curfe of God upon him for his fin,as well as the consequent of his fin. Yea, when an honeft diligent man becomes poor, (that's the cafe of fome) it is the Lords with-holding of his bleffing, which makes all his labours fruitlefs and fuccefslefs; fuch a man is indeed one of God's poor, or a poor man of God's making ; and God will furely make the poverty of fuch a man (if he continue in a believing dependence upon him, and in an humble fubmiflion to him, if he know how to want as well as to abound, how to be hungry as well as to be full,and in every eftate hath learned therewith to be content, as the holy Apoftle had, then (I fay) God will furely make the poverty of fuch a man better to him then riches, or the largeft portion of this worlds enjoyment. The poor of God's fpecial making, are under his fpecial keeping and blefTing: As they have but little, fo they want nothing; God himfelf will always be not only enough,but all to them. Take two further inferences from the whole verfe.

Firft, Princes, great and rich men mnfi not expetttofare better with God becanfe of their greatnefs or riches. For,

He doth not regard the rich more then the poor.

Secondly, The mcaneti man needs not fear that hcfhaftfare the worfe before God for his meannefs.

The moft high God will not overlook thofe in a low eftate, he regardeth the poor as well as the rich ; and that's matter of great comfort to the poor, when difregarded by the rich. Though the Lord doth not make all men of an equal refpec^ in the world, 'tis his will that fome men fhould be more regarded by men then 0-thers are, yet himfelf (in the fence opened) beareth an equal re-fpecl to them all; He regardeth not the rich more then the poor, for they are all the mrk^ of his hands.

Mm mm 2 JOB,

6$6 Chap. 34. An Expejition upon the Bool^of ] o b. Verf.20.

JOB. Chap. 34. Verf. 20321322.

In a moment pall they die^and the people pall be troubled at midnightj andpafs away : and the mighty pall be taken away without hands,

for his eyes are upon the wayes of man^ and he feeth all his doings.

"There is no darhpefs nor padow of death, where the workers of iniquity may hide themfelves.

IN thefe three verfes Elihu doth two things principally ; Firft,. He fets forth the judgements of God; Secondly,. He gives an account of the equity of them. He fets forth the judgements of God,

Firft, More generally, Upon People and Nations.

Secondly, Upon Princes and Governours; All this in the 20th verfe. And in this judgement of God upon Nations, we may take notice,

Firft, Of the nature of it, and how it is defcribed : and that is laid down three wayes. ' Firft, They frail die. Secondly, They frail be troubled. Thirdly, They frail pap away. Under thefe Notions the judgement of God upon People and Nations is expreft.

Secondly, We may here confider the fuddennefs of all this, In a moment they frail die.

Thirdly, We may confider the feafon, (or rather as toman,the unfeafonablenefs) of it, itfhallbe (though in a dreaming time) when they little dream of it; 7 he people frail be troubled at midnight. Thus we have the judgement or fad difpenlation of God defcribed in this 20th verfe,both as to the a&s of ir, and likewife as to the manner of it upon the people.

Elihu having fhewed the judgement of God upon the people in the former part of this 2Qth verfe, declares alfohis judgement upon the Princes in the latter end of it; The migl. ty frail be take:* away without hand. Where we lee, Firft, How Princes a r e expref-fed or called, They are the mighty. Secondly, What kinde of judgement befalleth them, They are taken away. Thirdly, The manner how this is brought about, They are taken away without kind, ; Etihtt

Chap. 34. A* E.vpofition upon the B?$k^ of Jo.b. Verf.20. 637

From the matter of the judgement of God both upon people and Princes,£///:« proceeds to give the reafon why the Lord deals thus with both ; 1 his he doth in the two verfesfollowing.

FirfT, Becaufe of their fin; They are workers of iniquity ; in the clofe of the 22th verfe.

Secondly, Becaufe,as they are workers of iniquity, fo Gcd is fully acquainted with all their iniquity, &e. He feeth all their workj^nd the iniquity of their works,nothing can cover it or them from his fight; and therefore, as Elihtt aflerts the omnifcrence of God pofitively in the 2 ith verfe, fo negatively in the 22th verfe, There is no darlenefs, nor fhadow of death, where the workers of iniquity may hide themfehes. Now feeing the works of thofe Nations and Princes were naught, and the naughtinefs of them was evident to God, bow could he but punifti them ? And how juft and righteous is he inpunifhing of them ? By all this Ellhu clears his general Aflertion, or the point he drives at all this chapter over, namely, to prove that God is righteous; againft which po-fition, he tells us before. Job having fpoken dangeroufly, he was engaged to maintain it vigoroufly; which he doth here, efpecial-ly in that eminent branch of it, mentioned at the ipth verfe, That he accepteth not the perfonsof Princes, nor regarde~th the rich wore then the psor\ For, Princes as well as common people fall under his hand. So much for the parts and refolution of thefe three verfes, as alfofor the general fcope of them.

Yet before I go on to the particular explication of them, I would only minde the Reader of another Tranflation of the whole 20th verfe, which varieth fomwhat from ours, rendringic as a crefcriptionofthe judgement of God upon Princes, by the violence of the people ; whereas according to our Tranflation, it is a defcription of the judgement of God both upon people and Princes. The Tranflation I mean, is that of the Vulgar Latine, which runs in this form.

Verf. 20. Suddenly fhall they die r at midnight the people (hall Subito morien--lee in a tumult t and fhall pafs overhand take away the viol-ent tur tfy in medti man without hand. *a&e twLbutu

tnrptyuli, & This Reading, and the expofitions given upon it, proi-e, That/>er tranfibunr, God is fo far from accepting the perfons of Princes, that he does & ^reut, not only tell them their own, and reprove.them to their face for]™*J?5? ajl

J ' * , . (JUS mulllit -

iheiryulg.. •

6$$ Chap. 34- <dn Expojiticn upon the Booh^of J © b. Verf.so.

their wickednefs and Apofhcy (as was iliewed from the former reading of the 18th verfe J but deprives them alfo of their dignity, and pulls them from their power; And he doth it in fuch a manner, that every man may underftand and fee the hand of God in itjbecaufe they fee no hands in it.The lefsof man appears in any work of providence,whe ther it be in a way of mercy or of judge-menr,the more of God is to be acknowledged in it.-and where nothing of man appeareth, all, or the whole muft be attributed unto # God. The judgement which Ehhu fpeaks of here, feems ( according to this Interpretation) to have much of man in it; yet becaufe the men fuppofed to be in it,are looked upon as fuch as can do little in it,or ought to do nothing in it, therefore 'tis faid to be done without bands, ftiftories have given many examples, and dreadful inftances of fuch calamities falling upon Princes by the riling of the people; and then they are faid to be taken away

without band,

That is, Without any forefeen appearance of fuch a mifchief; a hand which was not thought of being lifted up againft them. It is (aid of wicked Z/W/, who flew his mafter, that whenhefaw the people confpire againft him, and the City taken, he went into the Palace of the Kings houfe, and (m the heat "of his rage) jet it on fire, and burnt the Kings honfe over him, and died, (iKin. 1 6. 18. J Juftine reports the like conclusion (upon a like ©ccafion) of Sardanapalm, that effeminate and voluptuous Monarch of the Alfyrian Empire. They who profecute this Tranfiation,conceive Elihu refk&ing upon Job in all this, who was very uncivilly treated by his own people, from whom he had deferved higheft re-fpe&s, as he complained at the 30th chapter, they raifed upa-gainft him the wayes of their deftru&ion ; they ufed him very rudely, even defpightfully; and he was in a pining confuming condition, as a man taken away without hand. But I fhall not infift upon this reading, but take the words according to the fcope before given, as a defcription of a mixt judgement from God ; a judgement partly upon the people, and pardy upon Princes, a judgement upon the many, and a judgement upon the mighty ; In a moment fhall they die. In a moment.

The Text is, a moment they die • Not, that they fliall die but a

momenr,

momentum,

moment, or be only for a moment dead, but they frail die before um : UUpfis a moment is over ; there is an Elipiis of the prepofition [Beth,} pr*p°fiion>t 3 in the Hebrew, which we fupply in our Translation, In a moment thej ftalldie : A moment is the leaft particle or parcel of time ; we cannot imagine any thing frorter then a moment/tis the very poinc of time, (Pfat. 30. s.) His anger endured for a moment, (faith David,, when he would (hew how very lhort (comparatively) the anger of God towards his people is) bur in his favour is life: Thus Solomon (Prov. 2. 19J He thatfpeaketh truth, his tengue ft all be eft ab lifted j but a lying tongue is for a moment: A lye cannot laft long ; he that fpeaks truth, what he fpeaks to day, is good to morrow, and tomorrow, and will be good for ever; but a lying tongue is for a moment; that is, his lies will be difcover-ed, and ufually they are quickly difcovered ; though he Hvq long to tell lies, or doth nothing but tell lies as long as heliveth, yet his lyes are not long lived. Job defcribing the joy of the hypocrite (chap. 20. 5.) faith, It is but for a moment ; like a fire of thorns, a blaze and gone: when the Apoftle would ftrengthen and encourage the hearts of believers againft all the troubles and for-rowsof thisprefent life, he calls them, (zCor. 4. 17 J Firft, light, Secondly, ftort; Our light afflictions that are but for a moment, work^for hs afar more exceeding and eternalweight of glory „ And that we might know how quick the devil was at his work with Chrift, the Scripture faith (Luke 4, 5.) He fterved him all the Kingdoms of the world in a moment of time. As to fhew the in-ftantaneoufnefs of our change from death to life in the refurre&i-on, it is faid, ( 1 Cor. 15. 5 2 . ) In a moment, in the twinkling of an eye, at the last Trump, we ft all be changed : So to fhew the • extream fuddennefs of theie mens change from life to death, it is faid here, In a moment

Thejftalldle.

They ? Who ? Borb great and fmalli one and another of them frail die ,or be fwept away by death in a moment.There is a two-fold death;

Firft, Natural; When either ficknefs-or old agediflolvesthe earthly houfe of this tabernacle. The natural death of fame is very lingring and flow> others are fuddenly fhatcht away, they dieinamomenr,

Secondly,.

(>49 Chap. 54. An Exfefrio* upon the Boo]^of J o b Verf. 20.

Secondly, There, is a violent dearh ; th us many are taken away by the iword Martial, or Civil, others cafually : The Text is true bochof natural and violent death, either of them may overtake us in a moment, yet I conceive the latter is here chietiy intended, In a moment frail they die ; that is* fome fudden destruction ftiall come upon them, they fliall be furprized by an unlooked for di&fter, and removed out of the world, while they had not a thought of their removal.

Hence Note. Firft, Death of any fort, may befal all forts of men.

None can plead exemption or priviledge from the grave. It is appointed to men once to die ; molt die a natural death, and any man may die a violent death; who knows how he fhall go out ot this world ? Chrift told Peter, (John 21. \%.)whcn than fkalt he old, thou fhdt ftretch forth thy hands, and another frail gird thee, and carry thee whither then wouldsl; not. This fpake he, fegtnfywjF by what death he frould glorifie Cjod. And what kinde of death was that ? The Church Hiltory alTureth us, 'twas a violent death. He (as his matter Jefus Chrift) was nailed to a Crofs, and dyed. W§ tome but one way into the world, but there are * thoufand wayes of going oat.

Note Secondly. Death comes fudden Iy upon many men, and may upon all men.

The whole life of the longeft liver in this world, is but a moment, compared to eternity; and there is not any moment of our life, but (with refpeft to fecond caufes) we are fubject to death in it: We alwayes in fome fenfe ( though at fome times more) carry « ©ur lives in our hand, and how foon, or by what hand they may be fnatcht out of ours, we know not.

Now if our whole life be but a moment,and we fubjeft to death every moment, how fliould we ftand prepared for death every moment ? And how fad is it to think, that they who may die the next moment, (hould for dayes, and weeks, and moneths, and years, never prepare for death ? Moft are loth to think of the end of their lives, till they are nearer the end of them; yet no man . knowethhownearhe istothe end of his life. Many put off the thoughts of dea: h till it cometh, yet none can puc oflF the coming

Chap. 34. An Ex^uon upon the lhol^of Job. Verf. 20. 641

of death,- they would remove the meditation of death to the fall of their leaf, to the winter, and wbrft of their old age, yet they are net able to remove death one moment from the Spring and beft of their youth.

Note, Thirdly. Violent death, by the (ore and [evere judgement ofGod,oftenfweepf multitudes away in a moment.

God can thruft whole throngs of men, yea whole Nations into their graves together ; it isfaid (Numb. 16. 21 .) of Corah and his companions, The earth did cover, or/wallow them up in a moment : And the Lord commanded CMofes,tofay unto the children of Ifrael (Exod. 33. 5.) ye are a ftiff- necked people ; I will come . into the mids~t *f thee in a moment, and con fume thee: As if the Lord had faid, I will takj no long time for it, f can quiebjy di(patch yon • how many foever there are ef you, I will do it in a moment. We have a like defcription of the fudden and quick difpatcb of men at the Lord's word of Command, (PfitL 73.jp,) H*& are they brought into defolat'wn^ as in a moment, they are utterly consumed with terrors ? The final mine of Babylon was thus prophehed (//<*. 47. p.) The(e two things (hall come to thee in a moment, (n s:ie day,the lo(s of children and widdowhood, they fkall ceme upon thee in their perfection 1 Thou ilialt utterly be dettroyed, and peril n ac once for ever. The Prophet Jeremiah (Lam. 4. 6.) bewayied the deftru£\lon of Jerufalem, whofe calamity was greater then that of Sodome and Gomorrah, which God deftroyed in a moment : Sodome and Gomorrah were great Cities, yet how foon confumed ! In fome fenfc,there is a greater evil in a lingring dettrvcl;ion,then in a ipeedy one ; fo the Prophet aggravates death by famine, beyond death by fire ,• becaufe to die by famine is a lingring death. Cxfar being warned that fome lay in wait to deftroy him fudden-lyflighted it, and faid, unexpected death is moft defireable. And that's the lot of many great men; to which fome conceive the rfalmift had refpeft, when he faid, (Ffal. 82.7.) re fkall die lilt men,and fall like one of the Princes ; that is, fuddenly.But though in fome fence a fpeedy death is more eligible then a lingring one, yet in many refpecls, to die fuddenly, or in a moment, maybe concluded a far greater judgement, then to fee death coming by degrees, and deftru&ion walking towards us flep by ftep. So-

N n n n lomra

• 6'4* Chap. 54. An Exfoftion upon the Bool^of J 0 B. Yerf.20.

lomon (Prov. 1.2 7 .) fpeaks of /h>//> deftruttion,ofdeJ}ru&ien coming like a whirlwind; ivvifc destruction overtakes them who are flow paced to receive and obey inftruction. Thus the Lord can deal both with perrons and with Nations; he needs not make any delays,nor take time to do it, their deftru&ion (hall come ( if he will fend it) in a day, in an hour,, yea, w a moment {hallthej die,

And the people jhall be troubled at midnight.

DU p^jjju That is, the body, or generality of the people, the many fbaU confocdtio be troubled ; they ihall be as men amazed, or as the Metaphor im-hominum. ports, they ihall be disjoynted ; Men alTociated under due Laws of Government, areas fo many members of a well compacted 1©yr a ysr- g 0 dy ; but when broken and fcattered,they are like a body whofe b °^\fime mem bers are ^located, or out of joynt, unfit for any ufe or fer-SSwT"' vlce - And as there is a Taxation of the members of the body, a compagum,. disjoyniing of the bones, fo there is a disjoynting of the faculties of the minde ; In times of great trouble, not only is the body Politick, .which confifts of many men, but the minde of every body, or of every (ingle man is much out of joynt. The word is applyedtothofegreatconculTionsof the world (Pfal. 18. 17.) The earth {book and trembled, the foundations a/fo of the hills were moved, and werefkaken at the prefenceof the Lord, becaufe he -was wroth j which we may interpret of the Princes arid Powers of the earth, who are as hills and mountains; if the Lord do but touch 1 hem in-anger, they move, yea tremble. The word is applyed alfo to the waves of the Sea, (Jer. 5.22.) which roar, and.toft 'hemfelves : we commonly fay, as in the Text, the Sea is troubled, or'tis a troubled Sea, atoflingSea. That expreffion is alfo common among us, when we fee a man much difquieted, he is f we fay J in a great toft ; even as a (hip at Sea upon the proud waves. Thus faith Elihu, the people ihall be in a tofs,they ihall feel a ftorm in their mindes, fudden gufts of fear and forrovv ihall' carry them they know not whither; or they ihall be lifted up to Heaven in vain confidences, and then fall down to hell in defpair-ingthoughts,asthetempeftat Sea is defcribed in the io7thPf a l m# ' There is yet another rend ring of the Text,in allufion to Drunkard?', who are overcome with wine, (Jer. 25. 16.) And t hey {halldrinkj and be moved, and be mad ; the word which we tranflate tmve, is-char in the Text j now we know drunkennefs moves men,and puts

all

Chap. 34. Ah Exp fit ion upon the Btof^ef J 0 B. Verf.lo. 643

-—_—- , '. ! h

all into diforder and difquietrnent: Thus the people (through the tierce anger of God, and the wine of altonifhment which he gives them to drink) Shall be moved, they Shall reel to and fro, and ftagger like a drunken man. Great troubles and afflictions are called in Scfipture the wine of aflonifhmenr, becaufe they make many fay and do they fcarce know what; great troubles bereave men not only of their comforts, but of their reafon -, they do not only Straiten them, but aftonilh them. They who have drowned their wits in cups of worldly pleafure, may foon have them drowned in full and overflowing cups of worldly Sorrow.

Befides this Exposition of the peoples being troubled with perplexity, fear, and doubt, with anxiety, and uncertainty of fpiric what to do, I fay, befides this, there is another way of being troubled, Upon which feme Expositors fpecially intift. The people [halt he troubled; that is, fhall be in a tumult; they fhall rife up Ce-ditioufly, and fas we fay) make a commotion, they fhall gather together as many waters, with a roaring noife. Many people, arc-compared to many Waters; and there isfomtimes a confluence, a great confluence or flood of them tumbling together: The Poet tells us elegantly what rude work a people make when they rile up like a flood of troubled waters. Their rage (faith he) ftndcs out Ac vsluTi ^Z" weapons, one throws ftones, another throws firebrands, till all's in a ^fcJi -.* fad combuftion : Thefe waters, if let alone,may quickly put all in- omefl to a flame. The Pfalmift afcribes the quieting of the Sea, and the Selitio>f<exfc quieting of the people to God in one verfe; yea, I conceive the " uc . * mw * M" one is but the explication of the other,. (/>/*/. 6*5. 7.) whichfil-™™™*™* leth the noife of the Seas, the noife of their waves, and the tumult *f frfexa volant their people. Thus faith Blihu, the people Shall be in a tumult, furerarma mi-(this fuits with that exposition firft given)ready to deftroy whom- nijhat. virg. foever they meet next, or thofe efpecially who never did nor yEnei ^* 1 ' meant them any other hurt but to keep the peace, or bridle their headftrong fury.

Yer,T rather adhere to the former Interpretation, The people frail be troubled, that is, they fhall be in a great conflernation of fpirit,neither being able ('which they feldome are)to advife them-felves what to do,nor fit to receive (which they feldome wilPad-vice from others. And (as Elihu adds) they fhall be thus troubled At midnight.

Or, In the half of the night, . as the words may be rendred ;

N n n n 2 that's

. 644 Chap. 54. An Expoftion upon the Bool^of Job. Verf.20.

that's a great aggravation of the judgement. The night is a time of reft, and midnight is the time of deepeft reft ; fo that for the people to be in a tumult, or troubled At midnight , is to be overtaken with matter of fear, when fear feemed furtheft off,or when they fufpe&ed nothing to make them afraid. 'David faith of fome (rfaf. 3. 5. ) There were they in great fear , where no fear was. To fear at midnight, is to fear when ufually no fear is, that i?, when people are at reft in their beds: And fo to fay, the people fhallbc troubled at midnight^ fignilieth either, Firft, the coming of trou-Cm nuximi ble u P on a fccure people, upon a people, who thought themfelve?, fec&i. and while they thought themfelves not only out of the noife, but

reach of danger ■■ Or fecondly,It may fignirie the coming of trouble upon a people altogether unfit to help themfelves; when a man is afleep, he cannot give counfel how to prevent danger, and while he is in his bed, he is in no pofture to ©ppofe it. All this may well be included in what Ehhu faith, Ike people (hail be troubled at midnirht.

. Hence Note. Firft, There are National troubles as well as pergonal.

God can fcare not only a family,of this and that particular man? but a whole people at once ; he cannot only make a childe, or a woman, but a multitude, yea an Army of mighty men tremble like a childe, and faint as the weakeft woman.A people are many, yet every man fhall be as if he were alone, or but one in the midft of innumerable dangers, and of a thoafand deaths. Mofes in his Song forefaw the dread of Nations upon the report of the Lord's miraculous conduct of Ifrael through the red Sea, (Exod.i 5.14, 15, 16.) Tide people fhak hear, and be afraid ; forrow fhall take hold on the inhabitants ofPaleftina^allthc inhabitants of Canaan ^al melt away. And when Chrift fpeaks of thole dreadful Prognofticks of his coming, he not only faith, There(hall be fanes In the Sun, and in the Moon, and in the Stars, but upon the Earth diflrefs of Xatwns, with perplexity, (Tuke 21.25.)

Secondly, Obferve. . Both pcrfonaland publicist-roubles are at the command of God y at both public\ and perfonal peace are.

H people as well as a perfon, may and lliall be troubled, even-

at

Chap. ^4- J ^' : Expoftion upon the .Bosl^ of J o b. Verf.20. 645]

at the midnight of their greareft fecurity, it God give the word. / m*k? f e * ce ( faith the Lord, I fa: 45.7. J and create evil! ; than rgj the cviil of trouble. There will be occahou afterward tofpeak further of this poynt from thofe words ( v up. ) when hegiveth yiietncfs, who cav give trouble, andwhen he hidetlo hit face, who can behold him ? Whether it 'be done again]} a nation, or agaiuft a man only ; trouble of all forts is at the command ofGvd ; if he faith • to fuch or fuch amifchiefe,£<?<? to a nation, it will goe ; if he bid the fword trouble them, if he bid peftilence trouble them, if he bid famine trouble them, if he bid their owne divisions trouble 1, the people frail be troubled ; yea, they frail be troubled at midnight.

Whence note, Thirdly. Trouble ta\es orfeax,eth upon many when they leaft exptll it.

God can fend trouble when no man thinkes of it. At midnight every one is in bed, all are for reft and quiet. The Lord ufuaily executes his judgements upon the unwary world, upon a fecure people ( Exod: 12. 29. ) At midnight the hordfmote all the firft-bsrne in the land of Egypt, &c. And Pharoahrofe up in the'night, he and all his fervants, and all the Egyptians, and there was a </reat cry in Egypt. We read alfo ( 2 Kings 19. 3 5. ) In that night the Angel of the Lord went out andfmote in the campe of the Affyrians^ an hundred four- f'core and five thou[and. It was not a day-battel, but a night-bittel; When they were all gone into their tcn:s, and were at reft, when the Army was fecurejln that night did the Lord fight them by an Angel, and made a mighty (laughter among i ;, ,em. Belfraz,z,ar king of the (fhaldeans was flaine in the night ! 5. 30.) even in thatiHght wherein hemade afeafi to a thousand $f his Lords, anddra-;\e wine before the thoujand (v. f. ) In that night not only of his fecurity, but of his jollity and fenfuali-ty, when he had even drowned himfelfe and his great Lords with wine and beily-cheare, in that very night the City was broken up, and' Betfra&zar flaine ; Hifto-ytellsuswh.it dread full work was made upon the Babylonians that night. The great Judgement day is fo defcribed • Jefus Chrift will, at lad, trouble the world at Biidnight; The Day of the Lord fo cometh ( faith the Apoflle, 1 Thef 5. 2.) as a thie c ein the -night ; when they flhi'l fay peace ar.tlfafety, then fudden dcflruclion comah upon thtw } &C. '-

him-

6^6 Chap. $4. An Expofition upon the Baol^of J 0 I. Verf.20,

himfelfe lhadowing his corning under the parable of the ten V. •»iks, who all Humored and ilept, tells us (Math: 25.6.) Atmii-n'tfht there vMs a cry made. Behold the Brtdegroome cometh, goeye cnt to weete him. Though fome were in a better condition then 0-thers,fome wife, fome'fooliih, yet all flept, andic was a kind of midnight to them all. Chrift will come, and the people fhall be troubled at midnight, and then there will be a dreadfull Cry_a-niong the fecure drowfie world.Therefore the Ceunfcll of Chrift is mod proper ( Math: 13. 35.) Watch, becaufe ye know not at i>hat home your Majler may come, whether at even, or at midnight , or at Cock-crowing, or in the morning. It is hard to be put to it an midnight,'tis fad to be in a fleepy or flumbring condition when e-vill comes.The Gofpel fheweth us,how much that man was troubled,when his neighbour came to borrow bread of him at midnight (Luke 11. 5.7.) Trouble me not, my children are with me in bed, I cannot rife and give thee.\i it be matter of trouble to be called out of our bed to doe a courtefie for a friend at midnight,0 what will it be to be called up to Judgement, or to be furprized with any Judgement at midnight 1 Therefore prepare and be ready for all changes, t/€t midnight the people fh^R be troubled,

^/Lnd pajfe away.

Thefe words are a third part of the description of the Judgement of God upon a people ; they fhall die, they (hall be troubled, they fhall pajfe away, that is, fome of them fhall die, allfhallbe troubled, others fhall pajfe away. There is a three-fold notion of paffing away.

Firft , Some expound it thus, They fhall be carried captive out of their own Country ; This with the former two make up a .perfect Judgement upon any people; Some {hall die,or be flaine, all fhall be troubled and vext, they fhall be at their wits end, and the reft fhall be carried away captive.

Secondly, They fhall pafs away -that is,they fhall pafs into their graves; the forme of fpeech here ufed may well beare that fenfe, ltd C-e ntelH-^ or death l5 a P an< * in § away, a patting out of this world ( Pfal: 37. go, ionpro mi*3 6- ) ^ oc ^ e p a Jf*d a ^ a ) an ^ w^s gone, that is, he died ; And that gtate did, fed which is as death to the heavens and the earth(their great change p-o&bite infe- w hen ever it fhall be ) is called a pajfing away ( Math,- 5. 18. ) pulchmm. j-,y/ fcjvbk and earth pajfe array , one jet or one tittle fhall in

Chap. 34. * An Expo ft ion upon the Book^of jo 1. Verf. 20. 647

r.s -wife paffe away from the Law till all be fullflled j that is, the Law ihall ftand in force as long as the world Hands. Thus to paffc away is to die. But I conceive, we are to expound this third branch of the. Judgement dilunctly from the former two, and therefore for as much as we have death in thefiril y\©rds, it will not be proper to cake in death here againe,or to expound p*Jfi#g away by dying. The third notion,of, they fliall paffe mvay, is, they ihall run or flee for it, ches know not whether,they (lull flee for their lives from the danger impending over them. As fome fhali die, and all be troubled, fo not a lew ihall endeavour to fave their lives by flight. Chrift in the Gofpel foretold the great troubles and afflictions which lliould come upon Jerufalem, and in them there was a fad concurrence or meeting of thefe three Judgments in the tQ\t. For when after forty yeares the Romans invaded and ruin'd their City, many dyed & were deftroyedby fvvord and famine, all the people were troubled ; Oh in what a hurry were they to fee the Romane Eagle difplayed before their Gates 1 and then they pajfed away ; that is, as many as could , withdrew^ and got out of the danger. It is reported in hiftory, that before the-Seidge of that City, a voyce was heard in Jerufal'em, faying, ( Migremtu hinc ) let us pajfe from hence,xhzy who believed that warning, departed foone after; And as fome pafled away before the Judgement came, fo when it was come, many were driving to be gone, or to pafle away. Therefore Chrift admonifhed them ( Math: 24. 20. ) Pray that your flight be net In the winter, nor m the Sabath day. I conceive, we are to underftand this text di~ flindly of fuch a patting away. In a moment (ball they die, and the people fkall be troubled at midnight, And pajfe away ; they fhall doe what they canto fecure themfelves by ouc-running.the danger. Nore from it, Firft.

Cjod hath variety of meanes to humble a fmfull people. Into how many wayes doe the Judgements of God divide themfelves •■> feverall perfons beare feverall parts; here is death to many, trouble to all, flight to fome. That, in the Prophet, an-fwers it fully ( Jer: 15. 1. ) where the Lord protefting that nothing ( no not the interceflion of Mofes and Samuel ) fhould take him off from his refolve againft that people, faith, Such as are for death te death, and fuch m are for the fwcrd to the fword, and fuch as ape for the famine to the famine, and fuch as are for the caphvhj

to.

64S (hap. 34. -^« ExpofituM uftw the Book^of J o b Verf. 20.

tt> the captivity. 1 here's pefiiierice, and fword, and famine and cantivicy ready at the call of God to take away a provoking people.

Secondly, Note. T'J pajfe away-) or to be put to our flight , is a grievom Judge-*

To flee from-the face of the purfuer, to run for our lives, who knows the trouble and terror of it,but they that have been in it ? what a mercy is ic that our dwellings are continued to us?that we abide in our places, that we neither die in a moment, are not fur-priz'd by midnight-feares, bur. reft quietly in our beds, though feares at midnight have been ready to furprize us. What a mercy is it, that we are not palling away, running,fleeing into the wil-derneile, as the poore Churches of God have done in feveral! ages ?

So much of Judgement upon the people in that three-fold notion of it. We have here alfo Judgement upon Princes.

z/ind the mighty fhall be taken away without hand.

Not only (he many, but the mighty fhall feele the Judgements of God ; For as 'tis fayd in the former verfe, He accepteth not the persons ofPrinces, nor regardeth the rich more then the poore • The mighty and the meaneft of men are alike to God, when they are alike in finning againft God : If they doe evill alike,they mall fuf-fer evill alike; God accepteth no mans perfon.

The mighty fhall be taken away.

'TDK forth The word rendred, mighty, taken plurally, is ufed in Scripture robtyuf excel-10 denote not only mighty men, but any creature that ex-cells in inelpTwaUt'er n^t. And therefore according ro the exigence of the place, it Abirim in ge- Signifies fometimes Angells, who being fpirits,exceed all flefh in neve font fig- might. The people of Ifrael in the wildernefs did eat Angells rJficat. food( Pfal: 78. 5. ) the food of the Ab'mms, of the mighty or

fir ong ones: And as it is applyed to Angells who exceed the" - ftrongeft men in ftrength, fo it is applyed to any fort of ftrong

beafts, to the horfe ( J*r: 47. 3.) to Bulls, (Ifa: 34. 7. Jer: 50.

11. Pfal: 22.1 3. Pfal: 68. 31. J Thus the word riieth above

man to Angells, and falls below man to the beafts of the earth;

here

here 'tis applyable only to ftrong and mighty men, of whom yet there are three forts.

Firft, Some are men of a mighty arme.

Secondly , Ochers are mighty in Armes. •

Thirdly, There are men mighty in Authority.

The firft of thefe is a natural mighty man, he hath a mighty arme, a ftrong body, or he excells in bodily ftrength. The fecond is a marfhall mighty man, a fouldier, a man of warre. The third is the Magiftratical mighty man, he is cloathed with power both to punifh and reward rPoffibly he may have no bodily might,yea,pof-libly he is no fouIdier,yet a man of fuch power he is, that he commands whole Nations.Now take the word Mighty in any of thefe three fenfes, and it is a truth, the mighty fhallbe taken away, the mighty in ttrength of the Arme,the mighty in ftrength of Armyes, the mighty in power and dignity, are by the hand of the Almighty God

taken away.

They fhali take them away ( faith the Hebrew text) that is, fay *y\ 3^ y^D *| fome (according to the firft translation mentioned) the peyk fhall e t amwent pc-violently take away the mighty. But by an ufuall Hebraifce we tmem, mper-may read it ImperfonalIy,/7?<? mighty jhall be taken avmy^cQnct^\-f 01ulit ^' frfo ing or leaving it to be underftood by whom. Like that fpeech to the rich man {Lake 12.25 J This night doe they require thy foule tf thee, ( fo we put in the Margin ) that is , (as the text hatk it ) this mght thy foule/JW/ be required of thee, they fhall take thy foule, that is, it fhall be taken away; fo here they fhall take away the mighty, that is, the mighty Aiall be taken away or removed. We may take notice of a two-fold remove or taking away.

Firft, There is a remove out of place and power; Thus a man h taken away when his authority is taken away.

Secondly , There is a removing or taking of a manout.of the world; Thus they are taken away whofe perfons are deftroyed, cut off, and perilli. The mighty, both wayes or either way are often taken away. The perfons of many mighry men have fallen, and many more of them have fallen from their places and powers. Here they are under a generall threatning, They fhall be taken a-•way. But how fHalkhey be taken away ? the text anfwers without hand,

O 0 o 0 Tt

6$o Chap. 54. An Expofoion upon the Book^ ef ) 0 b. Verf.zo.

It is fomewhat ftrange that they who are mighty ,and have fuch power in their hand , fhould be taken away, and no hand touch them, or without hand. We ufe to fay of a thing ftrangely gone, or gone we know not how , It cannot begone without hands • yet thus the Lord deales judicially with the mighty of the world 3 They AMI be taken away without hand. There may be a threefold underihnding of that expreflion.

Firft, Thus; The mighty frail be taken away without handy

that is,they fhall have no hands co help them, or they fhall be de-

fiitute of all humane helpe. Sometimes God leaves or ftrips the

mighty naked, they who have had great power, and many thou-

Frequmterma- f an( j s {landing up to defend them, have not a hand for them, and

fai?%TTe- *" 0 are taKen awa y w "^ cut hand,.no man.drawing a fword or iirik-

quent'wLeprs ing^ftrojfce for them, ;'. ^

ope et ausalio Secondly,. To doe a thing without hazJ, is to doe it with the pinitw, Pin: fmalleft appearance of fecond caufes or inftruments. We are rea* dy to fay, there muft be a great deale of tugging to get the mighty downe^vho like Oakes are ftrongly rooted and highly growne, who looke like mountaines, which cannor. be removed , yet (faith Elihu J the Lord can take them away withont hand ; that * is, eafilj, without any trouble at all, little meanes or very impro*

bable meanes being ufed to effe& it. So then to doe a thing without hand,is to doe it as if we put no hand no ftreffe to it when we doe it. As they who move Iwiftly or lightly are fayd to goe without fetting a foot on the ground {Dan: 8. 5 J the He-GoateczmQ and touched not theground,he did rather fly thsn goe. So to doe a thing, as if we did not put a hand to it, is to doe it with the greateft eafe imaginable. Ahjhmnuar- Thirdly , To doe a thing without hand, is to doe it without maiorum. A- any vifible meanes at all,even by the immediate ftroake or power qnin*: of God. There is a hand of God in all things that are. done in the

world, but fome things are done without any other hand, and are therefore moft properly fayd to be done without hand. Thus the Lord is able to doe the greateft thing?, even to take mighty-men from the earth, no hand of man appearing or joyning with him in Hutu umum the action. Now, becaufe God ufually fets inftruments aworke to iei. Merc: effect his will in the world,and to bring about his counfels, therefore in what work.foever he either quite leaves or feemes :o leave inftruments out, that work is fayd to be done without hand. The

Chap. 34. An Exposition upon the Book^of J 0 b. Verf. 20. 651

ft one which Hull grow up to be a great mountaine, that is, the kingdome of Chrift,is called a flint cm out without hands (Dan; 2. f

34.) 'that is, without humane power. The kingdome of Chrift fhall b^ fit up fo much by the power of God vvichout any earthly contribution, that it fiulI confefledly be fayd to be fet up with-out hands. Though we ought not to neglect the coming and advancement of the kingdome of Chrift in the \vorld,yet we fhould • not be anxioufly carefull about ic,when we fee little or nomeanes for it, yea though we fee great very great meanes fet againft it, becaufe aftove cut out without hands lTiall doe it.

The Apoftle ufeth this forme of fpeaking, both as to etermlls and fpiritualls. Concerning the former he is expreffe ( 2 Cor: 5. 1. ) fVe know that when the earth?} houfe of this tabernacle ii dlfjol-vedy we have a building of God, a houfe not made with hands, eter-nall in the heavens; that is, a houfe of Gods own immediate making, a houfe to the making whereof man hath added nothing. The fabrick of this vifible world is a houfe made vvichout hand?, much more is heaven, and the glorious unfeene ftate which Saints fhall hive hereafter. The houfe above,or ftate of Glory is who!!/ of Gods making. And as our eternall eftate is expreffed by a houfe nude without hands, fo our fpirituall eftate is called by the fame Apoftle, A worVJione without hands ( Col: 2.11. ) where having aflerted our compleatnefs inChrift ( v. iq, ) he adds, In whsm *)fo ye are clreumclfed with the clrcumclfion made without hand". The external literal circumci.'ion was made with hands; there was tin operation of man in it, the cutting off the foreskin of the Belli, but in the fpiritual circumcifion, man hachno hand, it is the work of God alone; as alfo that crfe&ual faith is which alwayes accompanied it,and is therefore called (z>.i 2.) the faith of the operation o/cW.There is a temporary faith which we may call a faith of the operation of man, but true faving faith is the operation of Go^, and may be fayd as the fpirituall circumcifion ( which was iignifi-ed and fhadowed by the corporall ) to be made without hands.

Now as the Scripture fpeakes both of fpiritualls and eternalls i n( a (m r divu which are made without hands, fo this text fpeakes of externalls mm fupplki-and p'ovidentialls in the fame language, The mighty (hall be taken un, cujtunutia away without hand, that is, without any creature-helpe or vifible human* ^ caufa humane hand ; what ever is done without a vilible hand, is done if§ n JJ2£ a j^. by the hand of God. Ellhu intimates a puniihment upon the man avi decli-

O © 0 0 2 mighty, nmi poteft.

6 $2 Chap. 34. An Expofttion upon the Bool^of J 0 B. Yerf.20.

../ ; — — -—1 •

mighty, which ( as to the effecting of it ) cannot be atfigned to any thing in man,much lefle can the effecting of it, be hindred by man. The hand of God is moft vifible , in doing that which no vifible hand hath done, or canundee. They {kail be take* a-way mthoM hand.

Hence note. The might left have m might again ft God.

That cannot be avoyded by any humane power,, which is done without humane power. God flew the firft-borne of Egypt, and deftroyed the Ajfyrian hoaft without hand, he did it by his Angel, no hand appearing againfl: them. The Lord fmote Herod, and he died without hand ( Acts 12.23. ) Immediately (that is, pre-fently, as the Greeke word imports, 'tis true alfo, immediately,, that is, without humane meanes, as our Efglifh word alfo imports) the Angel of the Lord [mote him,and he was eaten of wormes, and gave up the Ghoft. What a poore worme was that mighty man in the hand of God, when God flew him without hand, and commanded the wormes to eate him ? JefusChrift, who is alfo the mighty Cfod ( Ifa: p. 6. ) called himfelfe a worme and no man, in his humiliations for the redemption of loft man ( Pfal: 22. 6. ) What are the mightieft men but wormes toGod,who is fo mighty, that if he fay the word, wormes become their Matters. The mighty Giants are before God but pigmy's, punyes, or children. The Prophet gives a good warning(7*?v p.2 3.) Let not the mxgh' ty man glory in his mighty Let him not glory in the might of his arme, Let him not glory in the might of his armes or Armies, though man have an Army of mighty men about him, yet let him not glory in them, no nor in the might of his power or authority. If any man ufetia his might againft God, what is his might unto God ? ( Pfal: 58.1.) Why boaftef thou O mighty man, that thou can ft doe mifchiefe f If a man be mighty, and have a mind ro doe mifchiefe with his might, efpecially if he boafteth in his mighc, becaufe he can dot mifchiefe with it, he is not only finfull, buc weake and foolilh. There is no greater morall weaknefs then to boaft either of naturall, martial!, or civill ftrength. Could any of the mighty men of this world ftand before the might of God, they had fomewhac to boaft of .Read the word of the Lord againft. the mighty (Ifa: 2. 10.) Behold the Kings and Captainesof the

earth.

earth trembling before the prefence of the Lambe ( Rev: 6. 15.) and then judge how weake the ftrongeft are before the Lord ? All ages are full of teaching examples, that there is no might to his who is Almighty.

Secondly, Note. What ever Ged mil doc he can eafily doe it.

He can erred"* it with a looke, with a caft of his eye, he can doe it with a breath of his mouth, he can doe it with a word. It is faid ( E.W: 14. 24.J G°d looked unto the hoft of the Egyptians through the pillar of fire and through the cloud, and troubled the hoft efthe Egyptians) and tooke off their Chariot wheeles, that they drave them heavily. To looke upon them Was an eafie thing,God did not give them a ftroake with his hand, but only a looke with his eye, and that overthrew them.

Thirdly, Note. God can do the greatest things alone.

He can fubdue the mighty, though none come forth to his help againft the mighty ; they are curfed who donot help the Lord a~ gainft the mighty, when they fet their might againft the Lord ; (Judg. 5. 23.) Curfe ye Merox,, (faith the angel of the Lord, ) eurfeye bitterly the inhabitants thereof\ becaufe they came not forth to the help of the Lord,to the help of the Lord against the mighty. But though it be the fin of man not to help the Lord againft the mighty, yet the withdrawing of their help doth not hinder the Lord in his purpofe againft the mighty: For, Hetaketh away the mighty without hands. Though men ftir not, though angels ftiould not ftir to his help, yet his own arm can bring either falvation or deftru&ion. It is faid of the Lord (Ifa. 44. 24,) Beftretched out the heavens alone; there was none to help him to unfold thau^ vaft canopy of heaven,he ftretcht out the heavens alone. As in the Creati©n he made all alone, fo in Providence he can a& and effect all alone. It is a great glory to God, that he hath many inftruments to help him, many tongues to fpe/ik for him, many hands to worlf^ for him ; hut itu a greater glory to God that he needs none to help him, none to fpeah^or work for him. In this the glory of the Lord : infinitely outfhines the glory of all the mighty Kings and Princes of the earth. They have done, and can do mighty things, but nor

with-

6 5 4 Chap. 34. An Expo fttion upon the BooJ^ of J 0 b. Verf.co.

without hands, and therefore they have the hands of thoufands at command for t^ern ; 'tis not their place to put their hand to the work, 'tis enough that they give commands and orders, 'tis the duty of others to execute all their righteous commands, and fulfil their orders. But the Lord hath not only a commanding power-, but an executing power too in himfelf; though no hand move,yet his aftairs {land not ftill. God, and all creatures put together, are no more then God alone without any creature : Many are ulc-ful, but none are neceflary unto God. Take two inferences from ic.

Fit ft, This is matter of terror to wicked men; though they fee

no hand in the world againft them, much lefs any able to match

them, leaft of all to check them, yea though they fee all hands

for them, yet this is no fecurity to them, this is no alTurance of

one hours fafety, feeing the Lord taketh away the mighty without

hand, and he ufually doth it when they fee not-which way any

hand can reach them. It is the conclufion of one of the Ancients

J Th'lter u pon this place in reference to a mighty oppreflour; He u invl-

rapitur ouiv'^fi^J pull'd down, whs did vijibly puttMwn; He ruined others with

Jtbiliterrapie- hands^but himjelffhall be ruind vcithout hand; he faw htm whom he

bit, Gregor. t-oekjtway ,but hejfoatl not fee him who takes him away. Let them who

live without fear of any hand, remember the ApofWes admonition,

{Heb. 1 o. 3-1 .)fr is a- fear fat thing to fall into the hand of the liv'mcr

(Jed) who takes away the^nighty without hand.

Secondly, This is matter of wonderful comfort, to all that fear <God,andtruft-uponhim, whether Princes or people, whether mighty men or mean men. What though ye fee no hand for you ; . yet 'tis enough if he be for you who faves you without hand. The protecting and faving power of God, is as great and as effectual as-hisdeftroyingpowcris ; yea, he oftner faves without hand, then he deftroyes without hand. As the Kings of the earth, fo the great King of heaven and earth, loves to deal his favours, and beftow his rewards immediately with his own hand, but ufually afflicts and punifheth by the hands of others. That's a moll pregnant Scripture to this purpofe, (Hof 1. 7.) where the Lord pro-mifeth tofave Judah ; But Judah might fay, I am in a very low condition, and no help appears: Therefore he addeth, Iwillfave them by the Lord their God ; and will not fave them by Bewe y nor h Sword, nor by Battel, mr by Horfes, nor Horfemen, Judah (hall

be

be faved, though there be no hand to fave them. / will fave them f faith the Lord) l?j the Lord their Cod. 1 will do it immediately. And the Lord doth not only fay (in the affirmative) he will fave them without hand; but he faith alfo (in the Negative) that he will not fave them with hands, But I will not [ave them by Bowe^nor Sword, mr Battel, nor Herfes, nor Horfemen ; there fhall be no appearance of thefe helps, I have heretofore deftroyed you by Sword, and Bowe, by Horfes, and Horfemen,but I will have all the honour and thanks of your falvation to my lelf. Though the Lords people have neither horfes nor horfemen,though they are as helples as isimaginable,yen:heLord is able to fave them,& he wil do it in the fitted feafon.As'this is true in reference to Princes and Nations in their publique capacity, fo private Chriftians may take up the comfort of ic. What though great diftrefs and affliction- be nigh, and no hand to fave you, yet the Lord can fave without hand ; if you are low, he can raife you, though none lend a hand to raife you ; if poor,he can enrich you ; if weak,he can ftrength-en you, though you have no means for either : It is an everlaft-ing fpring of comfort, that the Lord can do all things without hand, that he needs not be beholding to the creature, nor ftands in need of their help to effect either threatned judgments againtt Babylon,, or his promifed mercies unto Sion;

Thus we have feen Ellhtt defcribing the' righteous, though fever e dealings of God,bo:h with people and Princes, who defpife hiscounfels, and provoke his wrath: The reafon why they fall under his wrath, is further difcovered in the next words.

r © b^

/

$56 Chap. 34. An Ex?9ft'ion upon the Boo^f ) o b Verf. 21.

JOB. Chap. 34- Verf. 21,22.

F(?r /;/'/ ^cj are upon the wayes of man, and he feeth

all his goings. Thcrasnodarknefs nor fkadow of death^ where the

workers of iniquity may hide themfelves.

IN the former verfe Elihtt reported the judgement of God both upon the people and upon the Princes of the earth,/? a moment pill they die, &c. In thefe two.verfes,he give§ us a proof that the lLord is righteous in judgement both upon Princes and people, or he aifignes the ground of it. That the wor4s are a reafon of the forme r,the Caufal Particle in the beginning of the 21 th verfe puts it out of queftion. *

Verf. 21. For his eyes are upon the wayes of wen.

As if he had faid, God doth not thefe things, he-troubles nor. Nations, and Nobles, People, or Princes, by an abfolute and f©veraigne power,or becaufe he will, but he finds juft caufe to do -k; What men do, is enough to juftifie God in what they fujfer : He hath alwayes power enough in his hand to deftroy all men, and to *um this world back into its firft nothing, but he never ufeth his power, nor puts it forth without caufe.

for his eyes are upon the wayes rf wan, tec.

God is a Spirit, the fimplicity of his Eflfence is his firft and v higheft perfection, he is purely incorporeal; yet as the paflions ©f man's minde, fo the members of his body are often in Scripture attributed unto God ; we read of the face of God, gt the hand of God, of the ear of Cfod, and as in many other places, fo in this, of the eyes of God: Now as the ear of God notes only his power of hearing, and the hand of God his power of working, fo the eye or eyes of God note only his power of feeing, knowing and difcerning the waves of men. And when Blihn faith, his ryes are upon the wayes of man, his meaning is only this, he clear-,ly difcerns and underflands the wayes of man.

Thefe words,. his eyes are mon the wayes ofman 0 intimate,

Firft,

Chap. 34. An Exfofition afM the Bio^af J 0 'b. Verf. 21. 6tf

Fir (J, Aprefentact, he doth not fay, they were, or they will be . tu;oh the wayes of man, but they are. Secondly, They imply as a prdcmt,»fo a continued adl; his eyes are fo upon the wayes of man, that they are never off them. The eyes ofGod dwell, as it were, upon the wayes of man : His eyes are fai'd indeed to, run to and fro through the whole earthy 2 Chron. 16\8.)yet they do not wander from one object to another, but are fixed and fetled upon . everyone. Thirdly, they imply an intentive act, or thefeiiouf-nefs of the heart of God upon the wayes of man. We may behold a thing, and yet take no great notice of it; but when our eyes are faid to be upon anything, this imparts they are bufied • much upon it. Fourthly, This maimer of fpeaking lignifieth not only a clear fight, but that which is operative, carrying with it a' moft exact fcrutiny or difquifition of the wayes of men, according to that expreffion of the Pialmifr, (Pfal. 11.4.) His eyes behold, his eye-lids try the children of men. God doth not only behold, but his eye-lids try the wayes of men ; that is, he fo looks upon them, that he looks through them, and difcerneth what they are to the Htmoft. God doch not only behold the body and bulk of our action 17 , but the foul and fpirit of iJhem, and while he teeth them, he feeth into them. All this, and mucrj more then we can apprehend, is comprehended in thofe word?, His eyes are ut>sn

The wayes of man.

The word is plural, not way,but wayes ; which (hews the ex-tenfivenefs of the fight or knowledge 06 God : The word being put indefinitely, is to be taken univerfally ? His eyes are not confined to this or that object, to this or that place, to this or that perfon, but his eyes look overall, His eyes arexpon the wayes of • man.

Yet further, the wayes of man may he diftinguilhed; Firft,As' they are either internal or external. The internal wayes of man, aFe the wayes of his heart, as the Prophet hath it, (Ifa. 57. 17.) He went onfrowardly in the way of his hearf. And thefe wayes of the heart, our inward wayes are, firfr,our thoughts,what we imagine and conceive; fecondly, our affections, what we love, and what we hate, what we rejoyce in, and what we mourn for, declare the way of our hearts. Thirdly, The wayes of the hearrare a ma.n'spurpofes, refolutions,and intentions what/to do. Fourthly,

Pppp The

^—

658 Chap.34. An Expoftion upon the Bool^of J o ». Verf.af

The wayes of die-heart are man's defignes, or his aims, what he drives at, or propofeth.as his end in all that he doth. In this latitude we are to underftand the prefenr Text ; when Elihtt frith, the eyes of God are upon the wayes of ma» y remember they are upon his thoughts, upon his affections, upon hispurpofes, upon his defignes and aimes, all thete are before the Lord ; as it is laid of Chrilt, (John 2. a 5.) He needed, not that any (liouldteftifie of man j for he \new what was in man ; that is, both the ftate of his heart, and all the movings of it.^ And if the Lord's eyes be upon the internal waves of man, then certainly they are upon the external wayes of man* if feeknoweth what work the heart is at or about, certainly he knowetrw/vhat the hand is at or about. He that knoweth which way the minde goeth, cannot but know which way the foot goeth. His eyes are upon the external wayes of man, but,'tis his chief -glory that his eyes are upon the internal wayes of man, (Gen. 6. 5.) The Lordfaw that the wckednefs of man was treat upon the earth : He law man's actions or outward wayes were very\wicked,, but befides that, faith the Text, He faw, that every Pagination of the thoughts of his heart was only evil continually. He law the wayes within^ what was formed Up", or (as the word there notes) what-creatures were made and fall.ioned in the. minde of man. Thus, if we take the wayes in that, diitinction of internal and external, the eyes of God are upon them.

Seoondly,Take the wayes of man as differenced in their kinds," as they are either good or evil; the eyes of the Lord are upon both. They are (faith Solomon, Prov. 15. 3. ) m every place, beholding the evil and the good: that is, the evil wayes and the CT ood vvayes of men. But faith not the Prophet (Habbal^. 1. 14.) Thou art of purer eyes then to behold evil? Which may feem, at firft reading,to imply, that God doth not behold the evil wayes or actings of men. I anfwer, if we diftingwift the word bekold,wt fliall loon reconcile thefeScriptures. To behold, is either to difcerne what is before us, or to behold, is to approve what is before 11?.. There is a feeing of, knowledge, and there fea feeing of contentment ; now when the Prophet faith, the Lord is of purer eyes then te behold evil, his meaning is, he doth not, he cannot behold evil with contentment or approbation, otherwife the Lord beholds e-vil,even all the evil in the world ; both good and evil are before hint, rvhfi 'is himfelfonlj and altogether good. His eyes are upon the ways of

Man,

Chap. 34. An Exception upon the Buoi^ tf J O B. Verf.ll. 659

Man. &PN

Not only upon the wayes of this or that man, but of every man; let man be what he will for a man, let him be a great man, or a mean man, let him be a rich man or a poor man, let him be a wife man or a fool, let him be an ignorant or a knowing man, let him be a holy or a prophane man, let him be a iubtle or afunple man, his eyes are upon him. Thofe things which difference men a-mong thcmielves, make no difference at all among them, as to the eye of God. His eyes are upon the wayes */"(whomfoever you can cx\l) man. •

1 And he feeth all his goings.

This latter chufe of the verfe is of the fame fence with the former, therefore I fhall notftay upon theopenin^ofit. The Scripture often uieth Synonoma's, and repeats the fame thing in other terms, to fhew the truth and certainty of it; anc- ftfrely the Spirit gives a double ftroke here, to ftrike this cruth home into our hearts, and faftenit in our mindes,ffa iteholdeth the wayes.and he feeth ak the goings of man. The word tranflated /?<r/»£,fignifi- ,*-;^ eth a very curious or critical fight, as was opened before.

Again, thefe latter words fay, he feeth

z/lll his goings.

■ Where we ru:ve the univerfal particle expreft, which was only underftoodin the forme. And though thefe two words, wayes and goings may be expounded for the lame thing,yet in this conjunction we may diftinguifh them, by undemanding the word wayes Jot the conftant codrfe of a man's.life,and the word goings, for his particular and renewed motions in thofe wayes. The Original word n .,. rendrtd goings, fignifies fomtimes going with much, c ami on y yea ct ^ '"^ with a kinde of ftace or pomp, yet frequently any ordinary going, propria &*»>

Now, when Elihu aliens, The Lsrd feeth all his goings ; we buUr*. may fum up the matter under thefe Hve confiderations; He feeth Firlt, Where he goeth, what his path is. Secondly, He feeth whether h.-. is going, what he makes the end of his journey or travel. Thirdly, when he goeth, or fets out, wh* time he takes for every undertaking. Fourthly, how far he goeth, the Lord takes notice of everyftep, what progrefs he makes in any biifinels

P p p p a good

-J—4.

good or bad. Fifthly, he feeth in what manner he goeth,with what heart, with what mind, or frame of foule he goeth. Thus diftinct .and exaci-is the Lord in Molding the way es, and in feeing all the goings of wan.

Hence note, Firft. Surely the Lord is a Cjod of knowledge.

If we could conceive a mm to have his eyes in all places, and upon all perfons, an eye upon all hiarts,and an eye in all hearts, as wel as an eye upon all hand?, .you would fay this man muft needs be a knowing m^n, especially if be have fuch-an eye, as the eye of God is, a difcerning eye,a diftinggifhip^ ey^e, a trying eye,an eye which feeth to the bottome of vvhatfoever it Seech. Hannah fayd this in her fong( 1 Sam. 2.3:) Speahjiot fo proudly Jet not arrogancy come Gut of your lips ; for the Lord is a God ofhnewledge y and by him attions are weighed. 'Tis not a flight fuperhcial knowledge which God hath of things or perfons, by him attions are weighed , and fc. are the Actors. God puts all into an even ballance , and he will weigh both perfons and actions to a grainy yea every word and thought {hall goe into the* ballance. It was faid to that great Monarch Beltefha&er y by a hand-writing upon the wall, Then art weighed in the ballances. The Lord weighed that great King, he weighed all his power, and the exercife of it; and he that weigh-eth Kings, will not leave the meaneft fub je& unweighed ; by him aBions are weighed. We many times pafle over our actions without consideration, and never take the weight of them,at leaft, we never weigh them in the Sanctuary ballance. If they will heare weight in the ballance of the world,we prefume they will in Gods ballance alfo. But as the Lord is a God of knowledge etherwife then man is,fo by him actions are weighed otherwife thenby man. It is faid of Idolls ( Pfaf: 115. 15. ) They have eyes and fee not 5 but we may fay of the Lord Jehovah the true G©d,the living God, he hath properly, no eyes, yet he feeth j and his faculty of feeing is infinitely above that which himfelfe hath planted in man. The Atheift while he is about the worft work in the world, the breaking in pieces of the people of God, and affli&ing his heritage, while he is flaying the widow, and the ftranger, and murdering the fatherlefle, while he is (I fay ) at fuch kind of worke as this, he faith (Pfah Q4.7. ) The Lord (hall not fee, neither (hall the God

of'Jacob regard it. But what faith the Pfalmift to him and fuch as hz ( v. 8>9.) V»derftand ye brutifh among the feople, he that fsr-med the eye, (hall not he fee ? Thole words of the Prophet to King Afa ( 2Chron: 16. p.) The eyes of the Lord run too and fro through the whole earth , are an allufion to a man who having a defire to know much,or to fee all in the world,runs up and down, travels from place to place, from Country to Country for information. The Lord would have us know that he knoweth every thing as exac"Uy,as they who run from place.to place to fee what's done in every place. It is prophecyed of the latter times ( D*n: 12.4.) Many fhall run too and fro , aud knowledge fhall be ix-creafed ; ihat is,many fhall be fo gracioufly greedy of knowledge, that they will refufe no labour nor travel to attaine it. They will run too audfro % :o inquire and fearch for it, they will not thinke any time or labour loft, if they may but gaine that precious commodity by it, called true knowledge, or the knowledge of the truth. And that exprelfion of running too and fro, mgy wel be expounded,they fhall by difcourfe and arguing beate out the truth ; In difcourfing the mind runs too and fro fafter then the feete can in travelling ; In difcourfe we run from poynt to poynt,from rea-fon to reafon, from objection to objection, from queftion toque-ftion, till we come to folid anfwers and conclufions, and fo knowledge is fncreafed.The Lord is furely a God of knowledge,whofe eyes run too and fro without motion, and fee the bottome of all. things, without difcourfe or argumentation.

Secondly, Note. The Lords knowledge of man never abatethf he is alwayes obfer- -vwg and alikj obferving what men die and what men are.

The beft the moft waking men, have their flumbrings and (leepings; but the Lord neither ftumbreth nor fleepeth, his eyes are upon the wayes ofman.&nd when the Scripture faith, The Lord doth neither (lumber r.or fleefe,wt may underftand it in a twofold reference. Firft, as t© the protection of his people (Pfal: 121.4.) Behold he that l^eefeth Ifrael,Jball neither /lumber nor flee f ; that is, he watcheth over them fo uncelTantly,fo unweariedlyjthat no danger can approach them without his knowledge,. Secondly, he never flumbereth nor fleepeth as XcO the obfervationand confiderati-on of all people, he never takes his eye off from the wayes ot man. Thirdly, .

-+ 1 — — —-—: .

66z Chap. 74. An Expofition upon the Bsol^efJ o 8. Verf.2x,

Thirdly , Note The Lords knowledge or fight of mans wayes, is Silver fall and

everlafiing.

The All-feeing God feeth all ou: wayes, and he Teeth them al-wayes .And he fceth them all alvvayes by one ait. The Lords view or profpecT of things is not fuccelTive one after another, but conjunctive, all at once. The Lordhath a large eye, and an everliit-ing eye, yea is all eye. He knows all things; Firft, paft or thac have been; Secondly, prefent or that are ; Tnirdly,future,poflibier or that {hall be. Thus faith the Lord in the Prophet (Ifa.- 46.10.) I am Cod y and there is none l,k.e me y declaring the end front the be~ gimnn^y and from ancient times the things that are not yet done. And upon this read the Lords challenge of all the Idolls in the world ( Ifa: 41. 21, 22, 23.) Let them fhew the former things what they be y that we may confider them and know the latter end of them-, or declare as things to cSme ; Shew the things that are to come hereafter jthat we may know that je are gods. As if the Lord had fayd, if ye -can tell us all that's paft, or any thing that is to come, as I earthen ye may take the honour of God,otherwife ye are buc lyes and vanities. Againe the Lord knows all things; Firftwithout diffraction ; and iecondl-y , he knows all things with cleareft diftin&ion; it is no more trouble to the Lord to fee all things then^ fee one,and he feeth all things as if he had but one thing to fee.

From the consideration of this knowledge of God, let me give foure or five inferences for inftrucrtion.

Firft, ( which is moft naturall to the text) if, the Lords eyes be *pon the wayes of man, if he feeth all his goings , then all the Lords Judgements are right.

The Judges of this world, may have a principle of righteouf-nefle in them, and we may call them juft and righteous Judges, yer all their Judgements arc not alwayes right. For, as fome men are ^o ignorant, that they know nothing at all, lb there are none fo knowing as to know all things ; the cleareft lighted Judges doe not fee all that may^ concerne them in giving Judgement ; even among them fome may be blinde, and many blinded , fome are blinde and cannot fee much, others'are blinded and will not lee

all

all that they fee, they are blinded potfibly vvirh bribes and gifts, with hopes or feareV, wirh paillons and prejudices.. And how cleare-hghted and honeft-hearted foever any are, yet they cannot fee all, fomewhat may lye out of their fight. Hence ic cometh to pafl'e, that a juft Judge may doe that which is unjuft , he cannot fee quite through every matter, though he let himfelfe to fearch the matter before he giveth Judgement. But as the Lordis all righteoumefle in his principle, and beares an eyerlafting love to righteoufneife ; fo he hath a cleare fight of all things and perfons, and therefore he muft needs give a righteous Judgement concern-, ing all things,aclions,and perfons; Though he overthrow nations he is righteous, though he overthrow Princes he is righteous,be-caufe he feeth into all things, and proceedeth upon certain knowledge of every mans cafe and condition. He cannot erre in Judgement, who bath no error in his Judgement, nor any deviation in his will.

Secondly, If the Lerds eyes are Hfon aH. the wayes ofnten^ then, certainly Jinners, who fe wares are evilly Jhall nevergoe utttHw-fied.

For if he have a principle of righteoufnefle in him , and an eye to fee all their unrighteous waves, they cannot efcape his juftice ; . Say to the wicked, woe t9 him, for he fhall eate the fruit of his doings ( Ha: 3.11.) The righteous God knoweth the unrighreouf-neife of man, and therefore woe to the unrighteous man.

Thirdly , Take this conclusion, Then no godly man, no good ma:; jhall goe unrewarded, or leofe the reward sf that good which he hath done.

The Lord is righteous, and he feeth every one that dorh right, or the ri°h:eoufnefle of every mans way; and it is hispromife to reward the righteous, therefore they fhall be rewarded. This is matter of fxrong confolation, and grear encouragement to all that are righteous; If the Lor-d feeth all they doe, nothing which they haye well done fhall be loft in the dark , or lie in the dud. Cod wili bring forth tlye'.r-righteoufneffe as the light , and their jufi dialing as the nooneday. And as the knowledge wftich Cod hath, of their wayes, afifureth the righteous that they ihall be rewarded for, fo that they fhall be afiided and proceeded in-their doing

* ris»bw—

66\ Chap. 34. An Exp»ft\on upon the Eool^of J o B Verf. 21.

righteoufneiTe. The Prophet makes that inference in the place before-cited ( zChron: 16. 9.) The eyes of the Lord run too and fre through the earth ( what followeth ? ) to fhew himfelfefirong in the behrffe of'them , or ( as we put in the Margin )flrongly to hold with them vehofe heart<>is per-fell towards him. The Lord is alwayes rlrong, and alike in ftrength, his hand is not fhortned at any time, that he cannot fave,yet he doth not alwayes ihew his ftrengthjbut as he is ftrong,fo he will ihew himfelfe ftrong for the perfect or upright in heart; that is, he will act his ftrength to the utmoft for the fafety and atfiftance of thofe vvhofe hearts are perfect with him. So then, as they that are good, and doe good, fhall be rewarded for the good they have done, fo they ihall be protected in the dangers'and evills they incurre while they are doing good. Another Prophet fpeakes both thefe inferences from this principle of the knowledge or fight of God ( Jer: 32.19.) He is great in council/, and he is mighty in working, for his eyes are upon all the rcayes of the Jons ofmen _, to give to every one according to his rvayes, and according to the fruit of his doings.

Fourthly, If the eyes of the Lord are upon all the waves of the Children of men, then the Lord mil call all men to an accountfortheirwayes.

Why doth he'take notice of their wayes, but to bring them to a reckoning ? That's the Apoftles conclufion ( Rom: 14. 12. ) So then ever j one vfttffhall give an account of himfeife to God • G od would not take an account of our wayes vvhile we live, if he did not intend to bring us to an account when we dye. As the omni-fcience of God fits him to call every man to an account, fo it is an evidence that he will. Why fhould our wayes and workes be fir icily obferved and recorded, if they were not to be judged ?

Fifthly, This truth that the eyes of God are upon all the wayes of man, fhould awaken every man to take heed ( as David rcfol-ved he would, Pfal: 35?. 1.) to his wayes. Did vvevvafke as re-membringyve are under his All-feeing eje , O how circumfpectl 7 fhould we walke! doth the Lord inlpecfc our wayes,0 how fhould we infpeel our owne, wayes! Ic argue r h a great deale 0: Atheifme in the heart, if not the grofleft Atneifme, yer Atherfme {quo-ad hoc J as to this or that thing : while that which fome are afrai' 1 to • doe, if a man, yea if a child Jee them* they are nor. afraid tc doe ♦ though

chough they heare that God feeth them. To feare to doe a thing when the eye of a creature is upon us, and yet to doc it notwich-ftanding God feeth us, what is this but either an unbeliefe that the eye of God feeth us, or a contempt of his Ail feeing eye ? This Divine Attribute, the All-feeing eye of God, wel wrought upon the heart by faith, is enough to over-aw the finfullneile of our hearts. And though the people of God have a higher princi-p!e,upon which diey forbeare the doing of evill,then this,becaufe God will fee ic, and punilh ir, yet to keep the heart in a holy feare of doing evill upon that principle, is both needfull and our duty. The Apottle would not have fervants doe their Matters cemmands with eye-fervice as men-chafers. It is indeed a bafe-nsfs in a fervanc to doe his duty meecely becaufe his Matters eye is upon him, or to forbeare to doe what is againft or befide his duty, becaufe his Matter feeth him; but bow great is the impudence and wickednefs of that fervaut who will not keep to his <ducy,when his Matters eye is upon him ! Se, in this cafe, mserely to forbore ^ doing evill,becaufe we heare God fees us, is eye-tervice,but how great is their wickednefs, who will not forbeare to doe evill, though they heare and know that God feeth it ? Which EUhn con-firmes yet further in the next words.

Verf. 2 2. 7here u no darkensfs nor (haddow of demth^ where tin workers ofmiqmt) may hide tkemfelves.

This verfe holds out that truth negatively, which the former held out affirmatively. There Gods knowledge of mans wayes, was afferted, here his ignorance or nefcience of the wayes of man is denied.

There u no darknefs, &c.

The words feeme to be the prevention of an obje&ion. For fane po&bly might fay,'Tis true indeed, God hath a large knowledge, his eye feeth farre, but we hope we may fometime be under covert, or comparted about with fuch darknefs, that the Lord cannot fee us. Therefore ( faith Elihtt ) there is no darknefs nor (haddsw of death jo? here the workers of iniquity may hide themfehes> The Prophet gives a parallel proofe and teftimony of this knowledge of God both in the affi-macive and negacive part of it.

CLq q q Of*-:

**£

666 Chap. 54. An Exyefition upon the hoei^of Job. Verl.22 #

( Jer: 16. 17. ) where he firtt aflerts that God Teeth all, mine eyes are upon all their wayes, and then denyeth, that any thing is a fecret unto him, They Are net hid from my face ^either is their iniquity hid from mine eyes. Thefe latter words of the Prophet are o£ the fame fignirlcation with thefe of Elih/t,

There U no darknefs, &C.

We may take darknefs two wayes ; Firft, for naturall dark-nels,that darknefs which fpreads it felfe over the face of the earth upon the going downe of the Sun, 'tis the privation of Light. Se-condly,there is artificial! darknefs,that darknefs which men make to hide themfelves, and their actions in, from the eye of God or man j many are very skillfull,yeaandfucceifefull in making fhad-dowes to hide their actions from men: They cover the evil! which they have done with fuch cunning excufes or flat dertyalls, and they cover what they purpofe t© doe ( how foule foever) under fuch faire trappings of words, and fpecious pretenfes, they glofle their worft actions and intenrions with fuch appearances of good, that the wifeft and beft fighted men cannot finde them out. When Abfalon had a moft uanaturall as well as a moft difloyall purpofe to rayfe a tebellion againft his king-father, he coloured it with a devout profeffion of performing a vow ; This was artifici-all darknefs. "Tis reported by the naturall Hiftarian, of a little fifh, which feeing its enemy neare, cafts out a kinde of blacknefs from it felfe, which darkens the water, and fo efcapes the dan-ger. Thus men indeed hide themfelves from man,and they would hide themfelves from God too j but there is no darknefs, neither naturall nor artificiall, that can cover their wayes from his eye^ No,

JVsr fhaddow of death.

The importance of this expreiTion hath been opened more then once in this book, (chap. 3. 5. chap 10. 21. chap. 12. 22. chap. 28. 3. ) therefore I fhall not ftay upon it here ; only confider, when he faith, There is m> darknefs nor (kaddove of death, by ftad-dow of death, he means extreameft darknefs.If there be any darknefs (as fob fpeaksr^. 10.22.) like darknefs it felf, and whofe light is as darknefs,that is it.The metaphor is taken from the grave 3 Where the dead being buried, have not the leaft glympfe, ray, or

fhine

limine of light coming in to them, death wraps us up in extream-ell darknefs. And we findein Scripture, thefhaddow of death put firft, to exprefs the excreameft of fpiritual darkneis, or the dark-eft fpiritual ftate,(//*. 9. 2.) 7 he people that walked in darfyrefs, have fee» a great light, they that dwell in the land o f tlu. I haddow of death,upon them hath the light fhined: that is,they 4Hpere wrapped up in the ignorance & utter unbelief of God inGhrift,to rhefe is Chri(f,the true light of God, the San of righteoufnefs preached and openly revealed,and they preftefPro the receiving of him,that their fouls may live further as the ftiaddowof death is put for the worft of fpiritual evils, or to note man's natural ftate before converfion, fo likewiie, iris ufed in Scripture to note the worft . of his fpiritual evils, who (being converted) is in a fpiritual ftate ; He that is in a fpiritual ftare, may be under great fpiritual evils, great foul afflictions and troubles may fall upon him ; which I conceive c D#vid intended while he fhewed fuch high confidence, (Pfxl. 23.4.) Tfaugk I walk through the valley of the fkaddoiy of death, I will fear none evil': as if he had faid, Though I were in the worft of foul-afflictions, having no light of the favour of God fhining upon me, nor any comfort in my fpirit, though fas Hcman bemoans his deferred condition (Pfal. 8R. 3.) My foul is full o c troubles, and my life draweth nigh unto the grave, though I Am laid is the lowest pit, in darknefs, in the deep, yet I will fear no evil, for thou art with me, thy rod and thy ftaffe they comfort me. Again, the fhaddow of death is ofcen put in Scripture for the worft ©f ©utward worldly evils, (Jer. 12. 16.) Give glory to tie Lord yonr God before he caufe darknefs, &c. And while ye loefc for light, he turn n into the fhaddow of dea'h; that is, while ye expect good times and things, ye fall imo the wcrft, or the worft befal you. Now asthefe words, the fhaddow of death, ft^mfie the worft of, both in fpirituals and temporals; fo here they fignibe the clofeft concealment of mora! evils ; fome (inners think tbemfelves as much out of fight as a buried carcafs, and they vail their wicked-nets with fuch darknefs as is like the very fhaddow of death. Sin isitfelf a fhaddow of death, yea death it felf, and they who are 6ud in fins and rrefpalTes, will do their beft thnt their fitts may be no more feen then the dead are. But there is vo darknefs nor f\~.A'\dow of death

Q^q q q 2 where

66$ Chap. ^4. An Expofition upon the Book^ of J 0 b. Verf.2 2'

Where the workers of iniquity may hide themfelves.

What it is to be a worker of iniquity, was opened at the 8th verfe of this chaptered thither Jkefer the reader. Only in general knoyvj Workers of iniquity gut more then ordinary finners, they are cunnu^Hkhe committing, and cunning at the hiding of fm. Some are burbunglers at (in, they cannot fin with fuch an helliih skill as others do, and when they have finned, they have not the art of hiding it; but othdrt are (as we fay) their crafts-mafters both waye?, and they are properly called workers of iniquity. Yet (faith Eli ha) the very workers of iniquity , they that make it their profellion, their ftudy, and their bufinefs to do evil, and to hide the evil they have done, to work mifchief in thedark,and to keep their works in the dark, even they cannot be hid in any darknefr. And when the Text faith, there is no darknefs, &c. wherein the workers of iniquity may hide themfelves; the meaning of it is, they ftand naked, and in the open light before the eyes of God.

For though£//£# doth not fay from what they cannot hide them" [elves, yet we may take it two waves; they cannot bide themfelves, firft, from the fight of God; he will difcern them. The Prophet faith of God (Jfa. 45.15.) Thou art a God that hides? thy felf, (it is the word of the Text in another conftru&ion) that is, as I conceive, it may be expounded, Than art an invifible God, God hides himfelf naturaIly,or in his own nature,for that is invifi-blerlikewife God fomtimes hideth himfelf voluntari!y,as fomtimes he mmifefteth or fheweth himfelf voluntarily; but he is a God alwayes hid as to his mcure, becaufe he is invifible ; and fo he is called a Cjod that hideth himfelf\ in oppofition to Idols or falfe gods, who are obvious to the eyes of men ; Idols have eyesand fee not, but themfelves are feen by every eye. Jehovah the true God feeth, but hath no eye, neither can any eye fee him ; Thus he is a God hiding himfelf in the fpirituality of his own being, which grofs Idols cannot: the following words in that Text in the Prophet feem to make out this fence, (yerf.16.) They fhall be afhamed and confounded all of them, (that is, all Idol-makers, and Idol- worshippers, fhall be afhamed and confounded) they fhall %o to confufon together, that are makers cf Idols. Now, as God hideth himfelf both thefe waves, fomtimes voluntarily, or in his will; he refolves to hide himfelf from hi? people, as David com-

phin'd,

plain'd, (Pfal. 1 3.1.) How hng wilt thou hide thy face from me}) alwayes in the fpirituality of his own nature ; fo finful men would be hidden too: though they cannot be hidden as to their nature, that being corporeal, yet they would hide themfelves in their will, their wits are bent upon it, to make covers and fhaddows for themfelves, that they may keep out of the fight of God, or thac they may not be feen of him, who cannot be feen, but is, in thac fence, a Cfod that hldeth himfelf.

And as men cannot hide themfelves from the fight of God, fo not, fecondly, from the revenging power of God: This folfoweth the former; for he thac would keep out of the fight of another, doth it nfually thac he may be hid from thac danger and evil which he fears thac other might bring upon him. Thus it is with the fin-ner, he hath his hiding place?, he would withdraw himfelf from the revenging power of God, like a malefactor, who is unwilling co appear and come co the Bar before his Judge, buc all in varn.

Meer natural or unregenerate men are much hidden from themfelves ; thac is, they fee little what themfelves are, they know noc cheir own condicion, nor upon whac terms they ftand; even a godly man is much hidden from himfelf, his life i$hld with ChrlftwGod, (Col. 3.3.) his life is not only hidden from the world, buc in a greac meafure from himfelf : the excellency of his fpiritual ftace furpafieth his prefent fighc: buc a wicked man is much more hid from himfelf, he doth noc fee the wickednefs ot his own heart, nor the danger, che defperace danger he is in, he feech not that he is within a ftep of the pic, or thac there is, as ir. were, buc a wainfcoc becween him and hell fire ; he feech none of thefe chings. Thus a wicked man is hidden from himfelf, and 'tis his work to prepare darknefs and fhaddows of death to cover his dead works f:om God. But there is *» dar\nefs will ferve his purpose, norjhaddcw of death wherein he may fade himfelf.

Hence Note. Fi:ft, It isufnal jor, and natural to firmer*■> to feek hiding places.

When Ellhu faich, There Is no darfaefs y &c. he plainly inti-maces, that it is the defigne and bufinefs of firmer.: >to make dark? nefs to hide themfelves; ic is as much their bufinefs to hide themselves when they have done evil, as it is their bufinefs to do evil..

While

while the workers of iniquity confefs in general the eyes of God behold chair ways (they deny not in word that God is All-feeing) yer,as they often blear the eye of man, fo they are not out ot hope to put darknefs and raife a milt between themfelves and the eye of God j Or if they rile not to this vain thought, that they can-hide themfelves from God, yet rhey come to this, that God hi-deth himfelf (as not regarding what they do) from them. Hence VavU affirms of the wicked man, (Pfal. 10. 11J He hath {aid in bis heart, God hath forgotten, he hideth his face, ke will never fee it. Many fay in their hearts, God feeth them nor, while with their tongues they confefs he is an all-feeing God. The heart hath a tongue in it as well as the head, and thefe two tongues feldome ipeak the fame language: While the head-tongue faith, we cannot hide our felves from the fight or God, rise heart-tongue of wicked men will fay, God will hide himfelf from us, he will not fee. But if their heart fpeak not thus, then as the Prophet faith, (Jfa, 29. \%.) They dig deep to hide their compels from God > fure-ly they have a hope to hide their counted, elfe they would not dig deep to hide them. 1 heir digging is not proper,but tropical ; as men #." deep to hide what they would not have feen in the earth; fo they by i heir wits, plots, and devices, do their beft to hide their counfelsfrom God, and thej fay whsfeeth, who k«w-eth ? We, lurely, are not feen either by God or man.

Now 'tis very natural for finders to endeavour the hiding of themfelves from God upon a two-fold account; Firft, To avoid fhame ,• All Tinners are not altogether deboift, all have not altogether bafrled their own confeiences, they have a kinde of mode-fty, they would not be feen finning j it troubles them not to do evil,but a fear to be detected in doing it is their trouble. Secondly, Sinners hide themfelves for fear ; fo Adam did, he was afraid as well as afhamed, I was afraid (faid h<z)becaufelwas nahed,and 1 hid my felf, (Gen. 3.10.) The Prophet tells us of fuch (Ifa.i. II.) 7 'hey frail go into the clefts of the reck, and into the tops of the ragged rocks, for fear of the Lord,andfor the glory of his Maiefly, when be frail arife to (hake terribly the earth. We finde all forts cali to the hills to hide them, for fear of him that fate on the throne, and from thcivrath of the Lamb, (Rev. 6. 1 5, 1<5.) Secondly, Obferve. H«w much foever firmers attempt; yet they cannot- hide them-fglves from Cjod, Let

Chap. 34. An Exposition upon the Bo»k^ of J© b. Verf.22. 671

Let them ftudy never fo long, and dig never io deep, they . cannot be hid .• Where can a firmer be hid from him who is every where ? Or,what thing can be our covering from him,in vvhofe fight all things are open ? Then let none think they have made a good market in finning, when they have hid their fins from the eyes of men; what will it avail to hide your felves from men, when you lie open and manifeft to the eye of God ? read PJal. 130.12. Amos 3. 2. The Apoftle faith (1 Tim. 5.24, 25.,) fome mens fins are open before handling before to judjrmentfrhzt is, other men quickly fee what they are, & can judge what they have done J and fome men, they follow after ; though they were hidden ' at the firft, yet they are afterward difcovered unto < men often, as alwayes unto God : As they are not hid from God now, fo he will bring them forth at laft,in the fight of men: that the Apoftle adds in the next verfe, Likewife alfo the good works of feme are manifest before hand^and they that are otherwife cannot be hid. The word otherwife may have a two-fold reference ; Firft to the'word manifeft : As if he had faid, though the good vvorks of a man be not prefently manifeft, yet they cannot be long hid,they fhall be opened and revealed. Secondly, Thz word otherwife may refer to good works,and fo it reaches the point fully ; that is, thofe works which are not good, or other wife.then good, cannot be hid,though men labour much to hide them. Sinners, leave off your' biding, leave off your hiding, for you fhall not be hid. There is no way for finners to hide themfelves from God; they may hide themfelves in God, inthe love, in the favour and mercy of God. Thus finners may hide themfelves in God, but from God theycannc-: be hid. Chi ift is a hiding place unto his people, and he is fo hi a double refpeel; Firft, from trouble, or in time of trouble; thus David fpake (Tfal. 3 2.7.) Then art my hiding place : The name of the Lord is afirongTower f faith Solomon, Prov. 18.10.) the righteous rwneth into it (Tor fhelter in time of trouble) aid vfafe. The Prophet is exprefs in this, {Ifa. 32. 2 J A man (that is Chrift )/£<*// be for a hiding place from the winde, & a covert from thcTcmpest: Cbrift is truly fo,as to the outward troubles and ftorms which men raife againft his people in the things of this life; he isfo,efpecially as to thofe internal troubles and forms which Satan, or "our owne unbe lieving hearts raife againfl us aboua the thing 5 and concernments of the next life. That man who is

■ a'fo

—_—_

<$7 2 .Chap. 34. An Ex potion ufsu the M; of Job. Veri.22.

a/ft God, vrho is God-wan, it the hiding place of humbled [%nr,(Y: y againft tlw ailaulc ot all evils whether temporal or fpiritual. "Secondly,As Chrift is a hiding place from thofe troubles whicij men bring us unto for righteoufnefs fake, or which Satan and our own hearts bring us into by railing queftk>ns about our intereft in the righteouinels of Ch:ift ; So he is a hiding place for us againft our own unrighteoufnefs. Sinners or unrighteous perfons cannot hide ihemfelves from Chrift. And as Chrift is the beft hiding place from bodily dangers, fo he is the only hiding place irorn foul-danger : Anyfimiermay hide himfelf in Chrift, as 10 the guilt of fin, whole eyes are opened to fee and acknowledge his fin. • Or more diftinctly, finners under a fourfold confederation may hide themfelves in Chrift ; Firft, if humbled finners. Secondly, if confeffing Miners. Thirdly, if reforming finners. Fourthly, Cumvidwitus believing finners Chrift is a hiding place to all fuch finners. And noneredimuf, f ee i n o nofinner can hide himfelf from the wrath of God by any 'tcutotene- means °^ n * s own deviling or contriving : Let all finners give over mus. ilium a &ch vain concrivements, and learn that Gofpei wifdome, to hide nesabfeondi- themfelves in Chrift from that wrath which is to come. When mttfjumnos vve labour to hideour felves any p r her way, we lofe our labour, ifcjGreg.l 2 $' and do not hide our felves. from God, but God from our felves; that is, we hide the faveur.and mercy of God from our felves.

Laftly Obferve. Menare not eafilj perfosMd that they CAfmth'id* themfthm. frsm the fight of Cjad.

That harh mech hold ofus,which we are often warned to avoid. This is nor the only place of the whole Scripture, no nor of this-particular book where this truth is held forth. There are many and many Scriptures wherein this common truth is preffed upon us. And doth not this fif not ftrongly infer, yet) intimate at leaft that man doth not eafily believe it ? Yea, Is it not an argument that man is apt to nourifh himfelf in thofe vain hopes, thac he can hide himfelf from God, or that he (hall be hid from God ? I may ■caft the foolifh preemptions of men about this thing into four forts. Firft, Some hope to be hid in the croud, or that they flhall not be taken notice of among fo many. Secondly, The eyes of ■ftacrj are fo darkned, that their fins are hid from themfelves,' ea

thev

Chap. 34. An Kxfofition upon the Bool^of J 0 *. Vcrf. 11. 67 J

they take their vices for vertues,their evil afts for good ; and be-caufe they fee no evil in what they do, they are perfwaded, ot prefame God doth not. Thirdly, Many are never fo well pleafed as when they are flattered, or when others not only hide the fin-fulnefs of their waves from them, but commend and extol them as verrtious and praife worthy. And becaufe their evil ways appear good to fome men, they cannot be convinced that there-is any e-vil in them appearing to God. Laflly, As all impenitent finners put their fins out of their own fighc, fo nothing pleafeth them more then this imagination, that they Lhall never come into the fight of God.

Surely the Lord would never urge this matter fo often upo* the children of men if it were notfo. But let finners confider what they will do, and what will become of them, feeing, as it is impoflible that they flheuld be hid, fo it will be moft intolerable for them them to appear and ftand before God in the day o£ judgement^P/"*/. 1. 5 .) All muftcome to judgment,andappear at the Bar, but it will be an inexprelfible grief to appear, aad not be approved,or to appear and then be condemned.Therefore be wife, and hide your felves where you may be hid ; do not attempt» hide your felves (which is the attempt of moft finners) where you cannot be hid : They who will needs hide themfelvesin that dark-nefs and friaddow of death a here fpoken of, fliall be caft into uttef darknefs,and abide for ever in that infernal valley of the ftiaddow of death,in which there is no eafe to be had, and from which there is no releafe to be got. Darknefs and death will be the portion of thofe fiimers in the next world,who have ftudied to fliaddow their iins with any ktnde of darknefs in this.

*74 Chap.34> An Ex-portion upon the Bfd^of Jo I. Verf. 23 <

JOB. Chap. 34. Verf. 23,24, 25.

F<?r fe wi# #0* lay upon man more then right , that he ficuld enter into judgement with Cod.

Hefial/ breaks in pieces mighty men without number^ and fit others in thetr ftead.

Therefore he l^noweth their worses^andhe over-turn-eth them .in the nighty fe that they arc dsftroyed..

IN the 2 3dyerfej being the. firft of this context, Ellhu further juftifyeth the fevereft proceedings of God with man; He that 1 hyeth upon man no more then is right, may be juftified in what-foever he hycth upon him ; But God layeth upon man no more then is right,. Therefore, d?. The Aflumption is exprefle inthe text.

Verf. 2 3. Tor he will not lay upon man mere then is right.

The textftri£lly rendred, is, He will net lay upon man more. Our tranflaters fupply the words, then is right to determine what that mere is which God will not lay upon man. The words have a two-fold fence.

Firft , Some interpreters render them as a direct deniall of any power feated in or liberty given unto man, to plead, capitulate, or to come in judgement with God ; Elihtt charging it upon 7^,'that he had not done well in taking or ufing fucb a liberty to complaine about his'condition ; addethhere ( according.to-this, grit 7iwiu7m*interpretati©n)God neither hath nor wiflindulge man aliberty(as unquam ponet he hath not given him a juft caufe}to complain as if he kad done Acwfuper -w- ^ m wron g < ^nd if man w ^en God hath once declared his mind, ft^em'homint'^ published-his fentence, fhould make bis defence or offer to nwquamfadetj produce hisreafonings againft it,the Lord will not fuffer it, he utdefeiHe que- will not permit man to proceed in fuch a wa.y, feeing the fentence r/paifr.Mcrc: 0 f q 0 & anc J w h at h e fo^ U p 0n [ z 1S alwayes juft , and the right Mrg; etw * l ^fa n d s ever 0 nhis fide, as well as the foveraignty is ever veflfed tcteflate eji, m ^ m • Mafter Brmghton tranflates the whole verfe to this fenfe, ut veniet cum Therefore it is not for man ever to purpofe to enter into judgement he-ieo inyudicio, foe, the Omnipotent 5 there is no appeaje from God, nor will he y*fo\ admit

Chap. 34. An Expofitlen upon the Eool^ of J o B. Verf.13. ^7?

admit finners by any artifices, o; delayer, to interrupt the pro-greiieofhisjdtice.

Secondly , The words ( as we render them ) carry both an af-fertion,that God is juft,and a demonstration of it; For he will not lay upon man more then is right, that he fkonld enter into judgement with Cod; that is, man hath no caufe to enter into judgement with God, it God ihould give him leave, and let him be at his liberty in that poynt ; for G#d willnot lay upon man more then is tight.

There is another fupply of a word which alfo beareth a good ., . fenfe, and fuites wel with this expofition; thus, Cjod will not lay tf JJ/^j^ Hpn man more then h can beare, ( or hath firength to beare ) thatfene p<fliu hejhonld enter into judgement with htm ; if we reade the text fix Dc ufr tnen that of the Apoftle ( 1 Cor: 10. 1 3.) is a deare expoficicn of it, There hath no temptation taken ym, but fuch as is commsx to man ; but God is faithful! , who w. li not fuffer yon to be tempted, Above that yon are able , but will with the temptati:n alfo make a way to efc ape, that ye may be able to beare it. A temptation or affliction common toman, is buc-fuch as man may beare ,• Gocf will not overburden his people, he knowcth what flelh and blood , a; alfo what Grace can beare. As a man would not lay fuch a weighc upon a childe, as would burthen a man, ( we lay a chiids burthen upon a child, and a mansburthenupona man) lb the Lord mea-fures and weighs out his judgements in proportion to every mans ftrength,he will not lay upon him more then he is able to bearer. That's a good fenfe,and hath a cleare reaion in it,why man ihould not complains of what God layeth upon him, it b^ing oniy proportionate to his ftrength.

But I fhall rather profecute the text according to the fupply given in our translation, which makes the reafon why all fuch complaints ihould be fo;borne and filenced,to be this, becaufe the furTerings of man are never proportion'd beyond his defert.

He will not lay upon man more then right.

That is, more then he hath deferved, or is equitable in his* cafe; whatfeever is lay.d, or impofed upon man beyond right, he ! hath caufe to compiainet)f, and may traverfe the Judgement, or defire another hearing, yea he may appeale to fome higher Judge if there be any ; But if what is awarded againft him be right ac-

■ ■ 1 .....■ ' . ' ' ' *—3— : ' *

cording to Law, and futable to Juftice, let the fentence be what ic wijl (let him be able to beare it or no, much more if he be able atfo to beare it, asiathis cafe it is ) he bath no caufe at all to de-fire a review of. it. Thus it, is (faith EUhft) in all the dealings of God with man, HejoiU mt lay upon man more then is right,

that hefhtuld enter into judgement with God.

lo enter { tr.goe.) into judgement ( as the word h) is either to begin or renew a lute, and todefire the hearing-of the caufe x-gaine. God makes ho faulty Judgements, why then fhould an/ caufe determined by him come to a fecond hearing ? there may be reafon enough among men to heare.a caufe againe, but what God refoives, needs not be reviewed much leffe reverfed. Here then Elihu meets with thofe frequent complaints of Job under his afflictions, and Iikewife with thofe his feverail motions, and earneft petitions, to have his caufe heard afrefh, as if God had preft him too fore, or,at Ieaft, had not done him right in -fuffering him to be fo forely prefl by men. Thus Eiihu feentes to fay ,• God never gave any man any juji cattfe, to plead hii caufe over againe with him, nor hgth he fivtu thee(Ojob)any caufe to defire it of him'Tis true,car-nall men, yeaandfometimes godly men,when (zsjo* here ) they are greatly afflicted, are reaay to thinke and fay they are over-feverely dealt with;But the reafon of Elthu ftands good and firme againft all thefe thoughts and layings. For he mil not lay uf*n matt mors then u right.

Hence note. God never wronged, nor will wrung any man.

There arc two fpeciall-cafes, in which God never did,nor ever will wrong man; Firft,he will not wrong man by denying him that reward, which he hath freely promifed, no man fnall ferve God for naught; he ihall not fay, God hath promifed, but he hath nst performed. The experience of his people feale to the truth of his proraife?, as wel as their faith imWaceth it. That hope of man which is anchored in a pr©mhe of God , never mifcarried nor made any man afhaajed. Secondly, God will not wrong man, by laying upon him a greater punifoment then he hath tfereatned. The Magiftrate cannot be charged with laying more puniihment spon an offender, then is righc,if he punitfierii hina not more then

the

m m . " .

Chap. 3*4. An< Expofoio* u:o» theBoe\of J& b. Veff.i^. (£7.7

the Law alloweth. There may be a great deale ot : fevericy ( I grant) in punching uptc the rigor of the Law, burthere is no un-righteoumeCs in n\The Mofaical lawaliorredortorty ftripe$;now it'they had layd forty-one upon any offender, they hadlayd upon him more then was right, becaufe they exceeded the Law; anrPtc have layd full forty fuipe. f , which was the utmoft they could by Law, had been fevere, therefore they ufually abated one ftripe ac leaft; Hence the Apoftle P>iul fakh (2 Cor: 11.24 ,) Of the fewes five times received Ifortyjiripesfaveone ; if they had given Paul forty ftripes rhey had done no wrong as to the Law, though o«e had been too many for and a wrong to him who had not broken their law. Seeing the Lord lays no more upon the werft of finners, then the law allowetb,hedoth not lay upon man more then right. Yea not only the chaftiiements which the Lord iayeth up©n his owne fervants, but the greateft punifoments which he Iayeth upon the worft of the wicked, in this world , are much leffe then might with Juftice be rafli&ed.This was Ezras humble acknowledgement before the Lord ( Ezra 9.13. ) And after alith*t is come upon ut, for our evil! deeds, and for our great trefpaffc, feeing that thou our (jod haft pumjhed-mlejfe the* our iniquities deferve. The punifr.ment that was-upon the people of Ifrael , was exceeding great, in fo much that ifaniel faith in his prayer (Chap: 9.11 > j i. J Vnder the whole heavens , hath not been dw> as hath Hen dove upon Jerufalem, yet Ezra Speaking of that very difpenfation, faith, Thou ha(l punifned m-lc^e, then our iniquities deferve-. In this life the greate)l of our puxifymenis y are lefe then the leaf} of our fms. Ev^ry fin, or tranfgrefTion of the Law, deferves ecernail death; therefore in this life the greateft punifhments that fall upon finners, are leffe then their fins. As the lead mercies which God beftoweth upon them, are greater then the greateft of their defervings.(That smsjacobs free coirfetTian (Gen: -32.10. ) lam not worthy of the leaft sf ( or I am left e then ) all the mrc'ies, and . of all the trwh which then haft fhewei unto thy fervant) So the greateft punifhments that fall upon them in this life,are leffe then the leaft of their fins: And in the next life ,- where finners ihall have fulimeafure, heaped up, preffed downe, running over, and that for ever, yet then they fhallnot have one graine more, either of weight or meafure, then they have deferred. The Lord Iayeth upon no man in this lifefo much, nor in that to come more then is right. . Hence

6-]% Chap. 34. An Expfitlon upon the B&ol^ofJ 0 B. Verf.23.

Hence it folio weth , Secondly. (JMiVt hath vo caufe to complaine ofGod , $r G&d bath not given ar.y mar. any eaufe to. complaine wbatfoever bis J'ujferings are.

Why ihould he complaine who hath but his right ? As God hath not given any man a liberty to complaine , fo he hath not given any man juft occafion, or a true reafon to complaine. If the burden of puniihment be heavy upon any man, let him thanke his own fin, or felfe for it, he hath but his due from God. We are often cruel to and wrong our felves, God is ufually merciful!, and never but juft to us; yea how great foever any affliction is, 'tis a mercy that 'tis no greater; and God can quickly make it greater, how great foever it is, and ftill be juft. As he never doth more then he may, [0 he never doth fo much -as he can in -punishing us. The Lord hath more in the treafures of his wrath , then yet he hath'powred upon the word of finners. Nor indeed can the moft capacious veffels of wrath, hold all his wrath-'tis, as him-felfe i?, infinite, fain fayd, My funifoment is greater then I can beare ( Gen: 4. 13.) yet God could have made his puniftiment. greater then it was. Therefore Jeremy confefleo! ( Lam: 5.22.) It is of the Lords mercies that we are not c on fumed, becaufe his com-taffions failenot. Whatfoever is lefle then utter confumption, hath fome mixture of -compaflkn in it, every puniihment hath fomewhat of compamon in it, except that of everlafting damnation. O then let ail flelh feare and tremble to enter into Judgement with God, to complaine or take offence at any of his proceedings-with them.

There are foure things considerable in God, which fhould flop all mens mouths, from daring to doe fp.

Firft, He is moft powerfull; there is no efcaping out of his hands.

Secondly , He is moft wife and feeth quire through all that man hath done with his hand, yea all that hath been contrived in his heart.

Thirdly, He is moft juft, and will not be taken off'from doing lefs, neither can he be provoked to do more then is right to any man.

Fourthly, How fhould man fear t® enter into judgement witn' God/eeing his judgments are paft finding ourjthey are,as the Scripture

pxure faith/i j^rar deeply z are not able tofathome them;therefore wo unco thoie that complain of, or murmiire againft them : we iliowld alwayes pray with David, (Vfal. 14.3. 2.) Lord, enter not into judgement -with thy fervant,for in thy fight fhaR no man living bejuftified : and we fhotild alwayes be afraid to enter into judgement with God, for he will not only juftifte, but magnifie him-felf and his works in the fight of all men living. We fhould be fa far from entring into judgement with God (which many do when they think they do it not) that we fhould continually beg him,not to enter into judgement with us; for we are not only unable to fiand before him, but muft certainly be broken before him ; as it. followeth,

Verf. 24,. Hcfball breaks In pieces mighty menmithout num- -her, dndfet others in their fiead.

As Job had often complained of his own trouble?, .fo he had ' fomtimes of the profperity of wicked men,' or that God furfer-ed them who were not worthy to live, yet to live in pomp, power, and pleafure. Thus he expoftulated the matter, (chap.i 1.7.) Wherefore do the wicked live, become old, yea^ are mighty in porter > &c. We may conceive Elihu removing that (tumbling ft one, and anfwering him in thefe words,,.while he telleth us what work the Lord often maketh in the world in thofe his letter and'particular dayesof judgement, among-the mighty of the world. He not. only ftriketh and vvoundeth, troubleth and vexeth them, but breaketh them , yea, breakjth them in pieces. The words are a; y v „ -*w companion between the mighty, &a potters vc(fel,of whom BA'Migie & * vid faith {Vfal. 2. p.) Thon jha/t breast hem witha rod ofiron,thon- moUire. (halt (not only give them a knock, or a crack, .but) dafhthem in pieces as a potters vejfel ; and he can break them fo fmall,that there frail not be found in tk*burfti*g of them (as the Prophet, fpeaks, I fa. 30. 14,) a fjijcrd-'to take firefrom-the hearth, or to ta\e water withahutof the pit. Thus the Lord fehall break in piecesj not the poor, and weak, arid mean, but

CMghty men.

• Or as fome render, lie fkallbreakja pieces mavy men-, theH ieyon mu$ Hebrew word refers to both quantities, to great inbignefs, qpk interprets*

great in number; but becaufe we have their innumerablenefs men- muhos.

ticned

135 "> 1 - «•• tiened diftiraSHy in the next ciaufe, k is beft t© render the word T ramqus '

mighty in corporal irrengtb, the mighty in civil ftrength, power, or authority,)ca rruitial mighty men, if they ftand in his way,and hinder his work,

Without Kumker.

All thefe God breaketh in pieces like a Potters veflel,as if they 32n S 1 ? • vverc ^ m a ^ vvarm °^ fiiesjand (weeps them away in a moment: As 7~1 "QHF itj ^ nc ^d faid,God will give innumerable examples of bis inrinice ut munewce- power and unbyafs'd juftice in deftroying the wicked, he hath and turn im-ejhga- will deftroy fo many of them, that no man knoweth how many he rinon /*#r, fa ^ deftroyed, or will deftroy.

c t umero There is another reading of the words, Our Tranflaters put ic (ontineri non in the margin of our Bibles, He fall break in pieces mighty nit* poffunt,quos without fearchwgout, which may have a two-fold interpretation. propter pecan Firfr, He fiiall break ihem in pieces,and no man ought to fearch Deijujhua or enquire into his doings, or fay nvto him fas that mighty Mo-^" f ' w ' Aqul, narchconfeired,P^.4. ^Jtrhat doesl thw ? Andthusitan-^erswh^t was faid in the former verfe, 1 hey fh*H not enter i»t$ judgement with God. Some have a priviledge at Sea to pafs without iearching, no man muft enquire what they carry,or what their lading is; furely when the Lord breaketh mighty men, no man may fearch into his doings,or enquire into his a&ions,further then tor his own inftruction and admonition, that he may anfwer the purpofe of God in them, and give him glory.

Secondly, He will break them in pieces withorufearching\ that

Jtewcuimnia'is, without any formal examination or ufual wayesof Procefs, ac

aotafuntynen ieaft without any known to us. The Lord needs not to ftand

ST hc^ m f earc k m S as men do, t0 fade. o" 1 matters againft the mighty, to

inquirer:™™ frame articles, or to bring in his Bill of Attainder againft them;

Druf. ' God needeth not fearch to know, becaufe he knoweth all things-

without fearching, and therefore may juftly break men in pieces

without this kinde of fearching; or, He will break them in pieces

without incfwfition ; that is, without fliewiag caufe why. God doth

nop alwayes publifh the reafons of his proceedings,his judgements

are often fecret, though never unjuft. We render well, HewiU

break w pieces mightj men. Wit font

Withont number.

That is, how isany foster they are, or though they are innumerable, yet he will break them in pieces as one man: Thus the word is uied {chap. <$. p. chap. 9.11. In born which places the Reader may flnde the extent and emphafis of this expreirion,w/>^-§ut number y further explained ) only confider, that thefe mighty men without number, may be taken two wayes.

Firft, Collectively, as combined by leagues, or as marfhali'd by orders into an Hoft : as if he had faid,though an Army of them be gathered together,even a numbarles Army,yet the Lord can break chem in pieces, (Ifa. 8. 9.) Ajfociate your felves, and ye fhall be broken w pieces \ gird your ftlyes, and. ye fhall be broken in pieces.

Secondly, We may take thefe mighty men iingly or personally; Thus the Lord breaketh in pieces mighty men without number, one after another,one at this time,and another at that time ; how many of them foever arife up one after another to oppofe him, to op- , prefs his people, or to do wickedly, they fhall furely be broken, Mf Bronghton renders to this fence, He bruifeth mighty men without end, he doth not break them without end, as having no end in breaking them, but as without end, notes his breaking them endlefly,or for ever. If men will fin without end, he can break them without end ; he can renewdeftrucYBn,as fail as they renew tranfgretTion.

Hence Obferve, Firft, God can eajily mine the mightiest men of the world.

Hz can break them in pieces, as an earthen veflel, with an ir«n rod, and how foon is that done ? Both the holy Scriptures, and humane Hiftories abound with fuch examples. What a number 6f mighty men inhabited the old world ? There were Giants in 'J

the e^rthin thofe days,{Gtn.6.^.) yet God overthrew them all by a flood,they fonk like lead in thofe mighty waters'. What mighty finen inhabited CV*w*«,before the children of lfraelcm\z t© poifefs it ? The fearchers of the land brought in a report, &vt they were but as Grafhoppers to them, & they had Ci:ies walled up to heaven, yet the Lord broke in pieces all thofe mighty men, Sih»n the King of the Amrntes^andOg the King ofBafhan ; and when D*oii came to the Crown,;he"(in Gods ftrength) deftroyed the reft of

S f f f ' them,

682 Chap. 34. An Expoftion upon the Bool^of J © B. Verf.24.

them. What mighty men were they that fate upon the Throne of the four Monarchies.? They had in their dayes the rule of the whole world, yet the Lord brake them in pieces. Firft, the Af-fyrian, then the Perfian ; the Grecian, and the Roman Monarchs were alfo broken in pieces: This was revealed to the golden head in a dream, {Dan. 2.35.) Then was the Iron, the Clay, the Bratfe, - he Silver, and the Gold broken in pieces, and became like the chaffe of the Summer threjhing floor. The mighty men of Ifrael, (when they finned mightily) the mighty men of the ten Tribes, yea the mighty men of the two Tribes of Judah and Benjamin,God brake :i pieces; his own mighty people could not ftandbefore him, \vben they corrupted themfelves, and would not be made clean. God breaketh mighty men, as eafily as they break his commandments : And ufually when mighty men come to that height of finning, to fin, or break his Commandments with eafe, he commands them (for his own eafe, as he is pleafed tofpeak I fa. 1. 24.) to be broken in pieces. To fin with eafe, is a fure figne of a hard heart, yea of a prophane heart. He was a mighty man of this temper, whofe breaking in pieces the Lord threatned in fuch wrathful Hhetorick by his holy Prophet, (£z,ek. 21. 25, 26,27.) ^"^ thou prophage wicked Prince of Ifrael, whofe day u come, -when iniquity foatt have an end j thus faith the Lord God, Remove the Diadem, and take off the Crown : thisfhall not be the fame. Exalt him that u low, and abafe him that is high. I will overturn, overturn^ 0-t vertum y and it (hall be no more, until he come whofe right it is, and I will give it him. What breaking words are here 1 Even a treble overturn denounc'd againft the mighty. Thus faid the blef-fed Virgin while her foul was magnifying the Lord, and her Spirit rejoycing in God her Saviour, (Luke 1.52.) He hath put down the mighty from their feats, and exalted them of low degree.

Secondly,/?? that fhe breaketh in pieces the mighty without nmu-ier,

Obferve. * Tis no matter to God either how mighty or how many the wicked are.

I have heretofore fpoken of the multiplyed adls of Divine Ju-ftice, and of the unwearied out-goings of his powerful providence to abate the pride of man, and therefore I (hall not ftay *

upon

Chap. 34. An Exfofition upon the Bool^of Jo b. Verf. 14, £83

upon it, but only caution the mighty ones of the earth', in the words of the Pfalmift upon this point, expreft in the very words of. this Text; for, God having laid to his Son, to whom he had given the Nations for an inheritance, (J*fat. 2. o J Thou {hale break them with a rod of iron,and ('in cafe of their non-fubmiilion to his Scepter) dafh them in pieces like a Potters veflel, he pre-fently adds, (ver. 10. J Be wife now therefore, O ye Kings, be in-ftrn^lsdye Judges ofthe earth ; ferve the Lord with fear, and re-pyce with trembling ; K'tfs the Son y left he be angry , and ye perifh from the way.

Yet though God be often at breaking wo:k,he is not alwayes at it; for when he hath broken in pieces mighty men without number, he (as it followeth in the Text J will

Set others in their fiead.

We may fuppofe thefe words given in upon a two-fold account.

Firft, To fliew the abfolutenefs of the power of God, as well in fetting up, as in calling down:

Secondly, To fhew that we need not be difmayed nor difcou* raged, when we fee God breaking in pieces fome or many mighty men, for he can flnde out others to fupply their room, and fill ?&<?«&« ere-up the breaches which he hath made. Hefts others in their fiead. dmrieperire The force of the Hebrew is, He (hall make others to/land; zndhumjnigener* that's more then barely to fet another in the ftead or place of thofe^^^'J.^ that are removed and broken. God is able not only when ^^y Aqum!^ '"* fall to raife up others, but he can alfo eftablifh and fettle thofe whom he raifeth up. That's the meaning of Ehhr, } when he faith

'And fet others in their/lead,

Elihtt doth not determine who or what thefe others are ; God may make his choice where and of whom he pleafeth, in what family or tribe he pieafeth,to fet up in the place of thofe mighty men, whom he, at any time, is provoked to break in pieces. The Words are plain -, Note only two things from them.

Fir ft, God hath as abfolute a power to fet tifcas to pulldown when and whom he pleafeth.

Sfffa (Hal.

.

6^4 C ^P- H- ^ n Ex '? 9 f lt * on *¥ on ^ c % oc k~°f J Q b. Verf.24: (Pfal. 75. 6, 7.) Promotion cometh neither fremjhe East, nor from the Weft, Nor from the South, but God. is the Judge, he put* teth down one, and fetteth up another. The fame Soveraignty of God is aflerted (Dan. 4.17 J To the intent that thtlivingmay Ymw, that the mos~t high mleth in the Kingdom of men, and giveth' it to whomsoever he will, and Jet teth up over it the bafeB ■ of men. Cod fomtimes fetteth up thofe that, are bafe in their conditions or manners for a fcourge or punifhment ■ fomtimes he ietteth up thofe that are bafe in their flare or eo 'icion, ,being either men of meaneft birth, or men laid lowfcft bj affli&ion, (Pfal. 113.7, 8.) He ralfeth up the foor out of the duFl,, and. llfteth the needy out of thedunghll ; 'that he may fet him with Princes , even with the Prin-cesefhispeople. Nomaq is fo poor, but the Lord can enrich him,* no man fo low,but he can raife him up. He can bring a man from a dunghil to a Palace, and from the duft to a Throne. Saul ms £aft down, God broke him in piece?,though a mighty man, and fet up David in-his ftead ; He cfrfe David his fcrvant, and too\i him from thefheepfclds, fromjollowing the Ewes great with youngs he brought him to feed Jacob his people, and ffraelhis Inheritance ,-(Pfal. 78.70.71.) When Godpull'd down Haman fthe great favourite of Ahafuerus) who had plotted to zdvanczMvrdccai to the gallows, and ruine the whole feed of the Jewes, God did not only break him and his plo^, but really advanced Mordecai into greater favour and confidence with his Prince then ever Haman had before. Secondl y, Note from the force of the word, to make to ft and.

The Lord can eftablifh thofe whom he fetteth up.

The Lord doth not only fet up, but keep up whom he pleafeth. Though they are weak whom he fetteth up, yet he can keep them up ; though they whom he fetteth up, are oppofed by the ftrong, yet he can keep themup. He can make a fhrub ftand faft, though oppofed by a Cedar; and a reed to fland firm like a rock, though oppofed by an Oak..

Thirdly, Note. The Lord ta\eth care of the Government of the world. He is not for breaking work only, he is for fetting and fetling too. God will not let the body of a people periili for want of a head ; but when in judgement he hath broken one in pieces, be

Chap. 54. An ExfofiM* tifm the Bool^of Job. Verf. 24. 685

in mercy fets up another. Mighty men are like pillars, which bear the weight of a whole Commonwealth or Kingdom. God rarely deals with Nations, as Sampfn did with the houfe wherein the Philiftims were aflembled, who at once pull'd away the- pillar, and pull'd down the houfe ; but if he pulleth away one pillar, he puts in another, that the houfe may Rand. God will noc leave the world without rule or rulers:- when he takes with one hand, be gives with another; when Judas the Tray tor was broken* Chrift found out (a better man) Afatthias to fet inhisftead. And when the whole Nation or Church of the Jewes was broken and rejected, God called in the Gentiles, and fet them up for a Church and people to himfelf in their ftead ; and (which is the greateft inftance of all) when Jefus Chrift was taken from the earth, when he left the world, who was the mighty one (he was foft broken in pieces for our fins, and afterwards taken away) yec he gave a fupply, and left us another in his ftead ; I mil not leave-yon comfortlefs^ (faith he John 14. 18.) / mil come unto you jhousft not till the great day in perfon, yet every day in the gifts and graces of my Spirit. / mil fray the Father and he jhallglve yon another Comforter, that he may abide with yon for ever j ( John 14.16.) Again, ( John 16. 13.) When he the Spirit of 7rath is cente y h mH gmde you Into all truth. God Cent the Spirit in Chrift's ftead ; he doth that for us which Chrift did for us while he abode on the earth : atad therefore the holy Spirit is not unfitly call'd the Vicai-of Chrift here on earth, he feeds the flock of Chrift, he looks to his people, he teacheth, he comforteth them in Chrift's (lead: And thus in Nations, when God breaketh one Governour, he fets up an other in his ftead; he will not leave Nations without guides and leaders, nor fufter the ftafT of Government to be utterly broken, which is the greateft plague that can come upon any^ people. From the whole verfe take thefe tree deductions.

Firft, There is a vanity and an uncertainty , at least the vanity of uncertainty In all worldly greatnefs and powers.

God hlafts and breaks them as he pleafeth :. The moft fubftan-tial things on earth are but as a fhaddow ; or like the L^nd- lea's continually flowing and ebbing.' One iscaft down, andanorheris exalted ; one is broken, and another is fet up ; yea, the fame man-vvho was lately exalted and fet up, may quickly be caft down and.

brckeii,,

6%6 Chap. 34. An Expft'wn upon the Bocl^of J o b Verf; 2

K

broken. There is no aifurance to be had of the beft things here bjlow, but only this, that we cannot be fure of them: and 'cis good far us, that we cannot be lure of the beft things here below, both becaiife we are io rto fay, It is good for ta to £e/jfrv,where yet cur beft things are iv r o-be had, as alfo becaure by this confederation we may be provoked to look after, and make fure of better things then any are here enjoyed,even thofe beft things which are under hope.

Secondly, Great examples oj'God's judgements>are to be eyed and

marked.

Why doth Efiktt call Job to this consideration, but thathe

might be humbled, and give God glory ; it is not for nought that

God breaks in pieces the mighty ones of the earth, (1 Cor. 10.

11.) tA^ thefe things have hapned unto them for enfamples ; and

they arc written for oar admonition, upon whom the ends of the world

are come. As all thofe things among the Jewes were Types; fo

all that God doth to this day upon the Princes, and Towers of the

world, are but as types and enfamples; they are for admonition,

wmfaamu-' tnat we ^ 10U ^ confider thofe fins which have brought fuch judg-

pYoUmfiin ments upon men, fuch breaking judgements, and avoid them.

pcena ognf- ibme will never fee fin in it felf, but in the judgments of God all

cunt. Greg.hb. mav fee what fin is; when mighty men are broken in pieces, what;

cap^ 0ra1 ' will God do with the reft, if they fin againfthim, and provoke

' the eyes of his glory ? Zenacharib that proud Prince,who invaded

the land of Ifrael in the time of Hez,ekiah, being broken in pie-

j,, meinmens ces by his own bowels (his ions flew him) it was ordered to be

pin cjh. He- writ upon his Tomb, Let every one that feeth me, learn to fear God t

tod.Hb. 2. and not to defe him, as I have done. The breaking of the powers

of the earth, fhould exceedingly exalt the fear of God in our

guicunqu* hearts, ft /V better to learn veifdome bj the mnifhment of others ,t hen

celfadomina- by our own.

Am® 1 tutiv- 'Thirdlyjf God will break the mighty,though many,yea though ja y nunquam do- innumerable; This is comfort to the people of God when they cumemadedit are oppreft, and broken by oppreflfors, let them remember God Joys majora, \ s a b] e t0 Dre ak their oppreflbrs, though they rife up like Hydra's quamp-cgih fe^s one after another; read the whole fifty and fecond Pfalm, as perbi.Senzc.in a ^° tne 3 9^ an< ^ 4 0t k ver ^ es of: he 107th Pfalm, as a clear proof Troad. de of this. Elihu having fhewed what fad breaches God makes upon Hecuba, Aft: mighty men,makes a fourth inference in the words following. t.Sc.1. Verf.

Chap. 34. A>: Exposition upon the Bosk^ of Job. Verf.25. 687

Verf. 2 5. Therefore he knorvcth their works>and he sverturneth them in tht night, fo that they are deftroycd.

For as mcch as God breaketh them, it is an argument that he knoweth what they are, and what they have been doing • There is a threefold reading of thefe words.

JFirft, Some read them as implying God's making others to know their works, God maketh the fecret fins of men viiible, by Proptem fadt his viiible judgements. Wrath feen, may give us a fight of fin. wnotsjint fa-Some iniift much upon this expofition; and 'tis a truth, the Lord g* i Pf wm -by his judgments brings to light, and doth as it were fpread open, yiy cogmUit as in the face of the Sun, the wickednefs and wicked deeds of aliqui expo-migbcy men : that all may know his judgements are deferved by mmtjaci, eog-their works, he makes their works known. nofcere, fc. ft*

Secondly, Others render, He maketh them hjow or acknowledge TJWTr^ their workj; The Lord at lalt by fore, and ievere judgements, /^ CO gnofian-will extort confefifions from the worft of them, he will make the fur.Merc, mighty acknowledge that their works have been nought,and their wayes perverfe. In Scripture the fame word fignifies to know,or toconfefsand acknowledg. Thus here,he makes them to know or to acknowledge what their works have been.

Thirdly, Rather take it, as we render, of Gods acl: in taking -p-j^ m n/?'-notice of all they had done ; Therefore he knoweth their works ; nifiati notm As if Elihtt had faid,thefe mighty men of the earth,thought them-/*oo quod fa-felves under covert, or that the Lord took no notice of them, nor am ->f*& tant ^ m of their works, their works were done in the dark, and they fup- |j£jfe^ pofed the Lord could not pierce into them ; but he will make it nojauituL appear, that he knew their works, when he maketh his juftice appear in punifhing them for their works.

Hence Note. We have an affnrance that God knoweth the works of all men , becaufe he funifketh all wicked works , or the workj of the wicked fo funttttally and exatllj*

He puni(heth many of them here,and will punifh them all hereafter : when we fee him breaking the mighty men of the world, 'tis a proof that God was in their Cabinet counfels, and (aw what was done there, we may conclude he knew their works, though men knew them not; he could never lay his judgements fo ex-

ac%

6£8 Chan. 54. An Expofition upon the Bosh^ of J o B. Verf.l^J

nc^Iy uponjchem as he doth, if he did nor know their works: Thar <L>od knows the works of all men, is a point I have met with before, and therefore pafs from it here.

And he overtnrneth them in the night. ■

There are feveral readings of this claufe. Firfl, Some thus, 'Therefore the Lord Ynoweth their rvorh y And turntth into night; that is, he turneth their profperity into „ adverhty, he bringeth trouble and affliction upon them ; they lived before in a day of profperity, in a day of power and worldly greatnefs, but he turneth them into night.

Secondly, Or, as others thus, fie turneth the night, that is, he

Simulatqus changeth the night into day, he takes awy the dark and clofe co-

mutavitno8um vers 0 f t h e i r fins, and makes them as manifeft as the light; Now,

ufcempotu-' as r . he A P ortIe faith f £ A 5- l 3 ) That which ma\eth manifest,

tit, qua reve- ** fight; If God were not light, he could not bring to light the

lantuKomniain hidden things of darknefs, nor manifeft the connfels of the heart.

judicio ejuj.ld. Thirdly thus, Therefore he knovoeth their works, ar.d when the

night is turned^ he deftroyeth them ; that is, they are deftroyed and

perish as foon and as eafily as the day takes place of the night; or

as foon as the night is turned into day, fo foon doth the Lord de-

ftroythem, he can quickly make an end of them, he can deftroy

. them with the morning light.

We render, and I judge that bed, He overturned them (their perfons ) in the night ; and fo Elihu points at the feafon, or time, of Gods breaking and overthrowing them, he doth it in the night. We may take it ftri£Uy, as in the cafe of Pharaoh and the Egyptians, (Exsd. 12.^,9.,) as alfo in that of Belfhaz,x,er, {Dan. j. 30.) or, in the mght> that is, fuddenly, unexpectedly; Though a man be deftroyed in the day,yet if it be done fuddenly, he looking for no fuch matter,we may fay it was donein the night; be-caufe then meaare molt fecure: This way of expretfing an un-lookt for evil,the coming of in the night,was opened at the twentieth verfe, therefore 1 ihall not ftay upon \t,He over turneth them in the vight.

So that they are deftroyed.

Elihu faid before He (ball break in pieces mighty men • Here he lakh, they Are deftroyed 3 that is, they (hall be broken to-purpofe,

or throughly ; God doth not break them in'pieces for correction, but for deftruction; there are great breakings upon the perfons and eftates ef^ feme men, and yet it is but for correction; others ' the Lord breaketh for utter ruine, ^as here) [1 that they are de-flroyed. The Original word fignifieth to deftroy as it were by Kytcwtfri-pounding in a Morter ; and the fame word is ufed to fignifie a v n, <utrivit t contrite htart y a heart broken by godly forrow under the fenfe of fin, conmiit. They are deftroyed, or, as it were ground to powder; you may break a thing into many pieces, yet not grinde it to powder or duft, as corn in a Mill, or ipice in a Morter; but thefe (faith £-lihtt) are not only broken to pieces, but beaten to duft, chat's the ftrength of the word which w^-ender, they we defrayed.

Hence Note. what (fod hath a mind t*. iojhe can do it certain!y 7 a?td will do i\-throughly.

He breaks men in pieces, fi that they are deft-toyed and brought toduB' y When the Prophet declares the breaking of the four Monarchies, it is faid ( Va*. 2. 3 5. ) They frail be at the chafe of the Summer threfhing hvm the Mm^tains ; if the Lord will de* ftroy the mightiefr,they fhall certainly be defrayed j as Balakjald to Balaam ; I wet that whmt thou cur [eft are cur fed ; as it he harl faid, thou canft curfe effectually, if tb.m wilt fet thy felf to it ; *cis not in the power of all the Balaams in the world to effect a curfe, though they pronounce a curfc, 'tis only in the power of the Lord to curfe effectually ; he can blefs whom he pleafeth,and they are blefled ; he can curie whom he pleafeth, and they are curfed. Thus as Efhraim lamenting his fin and forrovv confetVed, (Jer. 3 1. 18.J Lordy tlwi hail: chaftifed me, and [was chaftifed ; God paid him home ( as we fpeak ) if we chaftife a childe, he is chaftifed, but) when Epbralm faith, thou hast chafilfed nte^ and I was chaftifed ; his meaning is, I was greatly and effectually chaftifed ; that i^ 7 firft, In a literal fence, I found thy hand heavie upon me, it was a fore afflicticn that I was under. Secondly, In a lpirituai fence ; Thou hast chaftifed me, and I was chaftifed; that is, my heart was humbled and broken under thy chaftife-ments ; in either notion we fee the effectualnefs of the Lords work; Thou ha sir chaftifed we, ar.d I was chaftifed. And therefore Sphraim invited the Lord to another work j Turn mejQ Lord,

T 111 and

6go Chap. 54. An Expojitien upon the Bool^of j o b. Verfsc. <f— j Z ■■— L 3 .

and Ifhall be turned ; if thou wilt but turn thy Spirit upon this

hard heart of mine, it will be errectually turned, it will be not

only broken for fin,but from lin: As if he had faid,I have received

reproofs and counfels from men, and they have not turned me,but

Lord,, if thou wilt reprove .and counfel me, I lliall be turned ;

ihusihe Lord carrieth his work home to conversion, in his fhiri-

tual dealings wich fome, and to confufion in his temporal punifh-

ments upon others. Thus he.threatned his owne people -for their

confidence in Egypt,md contempt of his holy word (//*.- 3.©. 13.)

TbU iniquity (ball be unto you as a breach ready to [ally [welling out

tn a high wall, nhofe breaking cometh [uddenly at aninftant. And

he fhall breake it as the breaking of a potters vejfel, that is broken in

■pieces, he jhallnot fyare; jo that there fhall not bef&undin the burfi^

wg of it, afherd to take pre from the hearth, or to take water wit hall

out of the pit ; that is, ye lliall be made utterly ufelefle and un-

ferviceable. That piece of a veffcl is of no u(q , which will not

ferve for either of thofe little ufes, the taking of a little fire from

the hearth, or a little water out of the pit. And if God fometime

breake his owne profefTing people thus fmall for their fins, how

fmall will he breake his profeifed enemies! read for this the

lalt breaking and down-fall of Babylon (Rev: ig. 21,22, 23.)

Therefore take heed how you fall into the Lords hand j for he

can not only break you in pieces, but break you to powder, he

can break you to dettru&ion : The Lords purpe[es~ y and the effects

»fthem y his works, art m ever without ejfeft, for goad or evilj for tht

better or for the worfe.

J-O &,

Chip. 24. Ah Expofition uptn the Eook^of Job. Verf.26. 691

JOB. Chap. 54. Verf. 26,27, 28.

Hcjiriketk them as wickedmen^ in the open fight of

others :

Becanfe the) turned back^from him , and wonld not Confider an) of his wayes.

So that they caufe the cry of the poor to come nnt& him+and heheareth eke cry of the affltfted.

ELlhft having in the former words fliewed the impartial! vengeance of God upon the wicked , proceedeth to i"hew two things further about it in- thefe words.

Firft, The manner of it, v. 26. Heflrihjth them as wicked wen In the open fight of ethers.

Secondly, The caufes, grounds, or reafons of it in the 27th and 28th verfes; why doth God frrike them '}_ it is bccaxfc they turned backfrom him, and would not Confider any of his wayes ; S& ««_

that they caufe the Cry of the posre t§ comemto him ; their impie- , &'?&*

J • J r r^ a j l " •.*• • • rr 1 r vol am ad vo-

ty in turning from God, and their iniquity in opprefling the poor, \ am , adverfas

provoked the Lord to Jfriks them as wicked men In the open fight nanus coUifit. .

t c others. . Signijkat ali-

quid cumfao

Verf. 16. HcWh thm m Wrf«W JS*SSf

. aliquidtejedi"

The word which we render Jrrike , fpecially notes the ftriking one igwminiofg

©f one hand againft the other; our hands claGit, or ftruck toge-cum $*&** e $' ther, make a found, or noiie : Thus fonie Interpret the word here,^""" 1 ''"^ V9 ' Heftnkti them with an Ignominious found. Many rejoyce and clap JSoram^veji their hands when they fall; They are deftroyed with fhouting. ca vento tur-Ochers take the metaphor from a bladder filled with vvinde, getae 9 qu* /><?-which being caii on the ground, and ftampt upon with the foor, de C07n i )V # f breaks With anoife,or giv&s a crack in-the breaking:Wicked men, ^{° "sculT* in.all they thinkc, and purpofe, and doe, are but wind, and when p r , improb* tbey break, they break like bladders, which have no-king of fbli- covplojh eot. dicy, only breath and fume in them. Such an Elegancy there is in Tharg: this word, hitting the vanity and vacuity or emptinefs of wicked l yJ 0C9 l *F°~

t'92 Ghan, 54. An Exfojitisn upon the Both, rf J © B. Verf.26.

men, all their filling being but like that of a bladder, which puflfes them up, but never makes them wife or folid men.

Further, I rind this word ufed for ftriking in a three-fold

fenfe.

Firft, For ftriking with forrow and fhame; fuch was that of repenting Epkraim ( Jer: 31.19.) Who when he thought on his wayes, was afkamcd and [mate upen his thigh.

Secondly, For ftriking with i'corne and derifion (Lam: 2. 3,r 4 ) All that pajfe by claf their hands at thee , they hijfe and w a Tire their head at the daughter ofjerufalenu.

Thirdly, There is alfo a linking with anger and indignation 5 Thus Balakjotmg vexr, becaufe he could not have his purpofe to bribe Balaam to curfe the people of God, Smote his hands together (Numb: 24.10.) and the Lord himfelfe is expreft expref-fin° his angry indignation againft his owne people the Jewes, by this geflure^JEiffc. 21. 13.J Behold therefore I have [mitten my hands at thy difooneft gaine, &c. There is then a fpeciall Empha-fis in die uniting or ftriking here intended, befides the general! tcSifi il meaning of it. The Lord deftroyes wicked men in fuch a manner, loiliii-. Etc- that all who behold it are filled with the admiration of his righte-tinxit autem oufneite,and with a deteftation of their lewdueffe.The Septuaginc impios. Sept: fay,He hath Exxingwfined wicked men; As if they were but fmoak-Pro irapijs j n g fi re b r ands, or the ftinking fnuffe ©f a candle. Another renders Bolfrte^vin* * 1C > & e binds them , the word fignifying alfo to bind or ftraighten j cults fiinibufq-, The Lord brings forth evill men, as it vyere, bound hand and foot Ugarefecit eos co Judgement. We fay clearely, He ftriketh them, and that in n* ur^uamimpios ordinary way, but mq; mjpeSan \

fas palam it As wicked men,

duci et proponi* . ....

Bold: So we tranflate; yet the particle which we render, at, may

nnn caufalis ( here according to its frequent ufe elfe-where ) carry in it a rea-*8,propterea {o^Hefiril^es them becaufe they are wicked ;fo fome read the text, IM quaif/!r- not asvve ^ vva y °^ Similitude, how God ftriketh them, but as gi-fenonjimili- ving an account why God ftriketh them, even oecaufe they are tudinemfed ve- wicked men, Mr Brighton faith, For. the wicked he waketh plenti--matcmfyniji- ffillridda/tcesfthem^ich hath a good fenfe in it, but takes fome-Mt J et f °' m what too great a liberty with the original text; And becaufe the we. fcc.° " reafon of this ftriking is held forth in the verfes following, it is more dlfHncfc to fay be ftrikes them (not becaufe they are-wicked

men,,

men, but ) as kicked w^that is, as wicked men ufe to be ftruck-en, or as they ufe ro be proceeded agatnft in a way of Juftice. God ftrike:h the mighty men ( of whom he (pake before) as common offenders or malefactors. ; Though chey are great on earth, yea though they are (in title ) Gods upon earth, yet God ftrikes them as the bafeft of wicked men, they fhall not only dye ( as 'tis fayd, Tfal:. 82.7.) or fall lil^e one of the Princes > but they {hall dye like the worft of men, like wicked men.

Hence note. Firft, They that dec like the wicked, fhall he dealt with hy God as the wicked Jooiv higher mighty foever they are in this -world.

And as they who are openly wicked fhall be dealtwith as wicked men, though they be high in the world ; fo they that are really wicked fha-ll be dealt with as wicked men, though they make a high profeflion of godlinefs in the Church, even them will God ftrike alfo as wicked men. Chrift fpeakes of feme (Matk.-j.22.) who made a loud profeffion of religion, with whom yet he dealt as with wicked men: Depart from me ( faith he ) / knsw Jt n0 U y£ werkers of inlqmty. Though God doth not deal alike with all wicked men, yet he deales with them all like wicked men. There is not one wicked man in the world, but he fhall be dealt with according to his kind,that is, as a wicked man,and fhall have, t-hat for his portion which is the portion of their Cup, who are wicked. As the Godly, fo the wicked, whether prophane or falfe and hypocriticall, fhall be efteemed and handled by God like themfelves, or as they are.

Secondly , From the firft word, as it is taken caufally, ( upon which many infift ) No:e. *jjj

The rca'fon why wicked men are firicken vs beeanfe. they arc wicked.

Were not men wicked they ihould never feele fuch ftroakes ' from the hand or rather iron rod of God. If any fmart and are ruin'd, they may thank them(elves for ir,rhat i?,.their fins fo: it ; their tVtfer'mgsare the fruits of their fin. The Prophet told the finfurl jewesfo( Jer: 4. ig. ) they had an affliction up cithern, which did reach rven to the heart , God made their hearts ake, lie ftcuck them to the heart ^ but whv did he fo ?.* the anfwer i<>,

Th;>

6#4 Chap. 3-4. An Expofitiox upon the Bool^ofj 0 b. Verf,26.

Thy fin and thy doings have procured theje things to thee, &c. He firiketh them as wicked men.

In the open fight of others.

Locus viienti • Thefe words are a further defcription of the manner how Gcd um, loc&pi- ftrikes the wicked, he doth ic openly, or ( as we put in the mar-ten . s J YC( l ueni . gin ) In the place of beholders, that is, in fuch a place, and in fuch a ^nolulti™-' manner-that all may behold it: we fay, He ftrikes them in the epex pofw. Pan fight of others ; that is, he punifheth them in an exemplary way, tmpmat vifo- or that they may be an example of warning unto others. For, The nem paradig- p{ Me officers,01 of beholders, is fome open and emineac place op-matlcam et c»- Cd q q p # f » pIeading h j s caufe b efore king

Merc: Agnpf* (. Acts 20. 26. ) Ibu thing was not done m a Comer; no,

it was done,as upon the houfe-top, even in the place of beholder?. The Lord will not have to doe with wicked men only in a Corner. He will have wknefles ofhis doings with them. There fhail be enow to take notice how he handles them, therefore he often takes open vengeance on them, in the frequent aflenably and con-courfe of many beholders, both approving and reverencing, yea adoring the impartiall equity of the fupreame Judge, and his care of humane affaires. So then, the words are an allufion to the execution of Common malefactors, who dye by the Judgement of she Magiftrate, fuch being condemned and fentenced by the Judge, are not put to death in the prifon, or in a hole, but are taken out and carried to fome noted place of execution, or a Scaffold is purpoiely erected, where a multitude of fpec-latorsare admitted to come and behold the Tragedy. When our Lord Jefus Chrift, who (to deliver us from our tranfgreflions ) was wunbred with tranfgrejfers^ when he (I fay ) was crucified , The Evangelift faith ( Luke 1 3? 3 5 <) The people flood beholding, and the Rulers al-fi with them derided him. Chrift himfelfe was ftrucken as a wicked man in the place of Beholders. And fo have many thoufandsof his faithfull witneffes. The wicked deale with them often, as the' Lord dealerh fometimes with wicked men,t:hey are brought forth from prifon to di^ath, and executed in the open fight of others. All things (in this world) come alike to all, no man kntnveth love'or hatred by all that is before them (Bed: y. 1 r , 2.) The Apoftle Paul ipeaking of himfelfe and his fellow- Apoftles ( to fhew the pub-lick dif grace which they were put to ) faith, We are made a fipe-?

Stack

Chap. 34. An Expo/it ion upon the Bcd^ of j 0 ». Verf. 26. £95

tt'acle to the wrld,to Angels,and to men (1 Cor: 4 p,) The Greeke is, we arc zl heater to the world, &c. As if he had iayd , all fee how we are ufed ; And as bloody perfecurers make the faithfull fervants of Chrift a fpeehcle, fo Chrift will at Lift make wicked men a fpechcle to the world, to Angels, and to men. Thus k is prbphecied ( If*; 66. 24.) that all flefh whs come to worjhip before the Lord, (hall goe forth and looYe upon the carcajfes of the men that have tranfgreffed againfi hi,?t, &c. Thsy fhall be JlricVen in the place of Beholders er Seers.

. Some expound that word Seers, as implying more then ordina- vidcre fspe ryfeers,or more then barely fuch as fee what is done;namely,('uchy^nj/?cjr cum as are delighted and pleafed with what is done, yet not as it is a wluptate ali-fuffering of paine by man, but as it is an a£ of Juftice from f" td Jp e8af *' God.

Hence note. Cjod oftentimes doth Jufiice upon fritters openly.

The Judgements of God are of two forts: Some are fecrer, 0-thers are manifeft; he can doe execution upon men when none fee it; nay he doth the fevereft executions upoafome men when they: themlelves doe not fee it ( that's thefting and feverity of the Judgement, that) they have not fo much as any fence of the wrath of God, when the full vialls of his wrath are powring out upon them. But many of the Judgements of God are open ; As he ftriketh fome fo fecretly, that none can fee it, fo others fo vifibly that all may fee it.Thus the Lord commanded Mofes (Numb: 2 5. 4,) when Ifrael had joyned themfelves unto Baal-peor, Take a/1 the heads of the people and hang them up before the Lord againfi the Shn. By the heads of the people, we may underftand either the capita II offenders, thofe who were moft active and ready in that wickednefle j or their principall Ruler?, who in ftead 6f Hopping them from or punifhing them for thofe orfences,gave way to them ©r at leaft wincked at them : Thefe muft be hanged againft the Sun, that is, as Eliha fpeakes here, in the open fight of others, or,/* 1*

the place offcers. Thus they were made an example of caution that all might fee and feare and doe no more prefumptucufly. Read the like executions of<divine Judgement threatned(i Sam> 12. 11, 12. If a. 16. 11. ,) John in the Revelation ( C hap: 15.4.) '■ prophecyeth of the Saints triumphing at the fall of Babylon, and

fioging;.

6g6 Chap. 34. An JZxfofitim upon the B^ of Job. Verf.itf.

Tinging the long of Mofes, and the long of the Lambe, faying, Great and marvellous are thy worV.es> &c. for thy Judgements are made manlfcfi; God hath now ftiicken Babykn his great enemy in the open fight of Others ; his Judgements were right befo:e.(they are alwayes right) but till the*! not manifeft. David faith ( Pfal.-p, 16. ) The Lord is \mver.e by the Judgement whfth he executeth : now if the Lord be knowne by the Judgement which he executed ; then the Judgement which he executeth muft be knowne; it mutt be an open Judgement ; and fnch are very many of the judgements of God, they are a&ed as upon a ftage. And I may give you an account in three particulars why the Lord will fome-times.doe Juflice, in the place of beholders, or in the open fight of others.

Firft > That there may be witneflfes enow of what he doth, and fo a record of it kept, at leaf} in the minds and memories of faith-full men for the generations to come.

Secondly , The Lord doth it not oneJy that he may have wit-

nefles of his Juftice, but alio that his Juftice and the proceedings

of it, may have an effect and a fruit upon thofe who did not feele

it, nor fall under it. This was the reafon why the Lord threatned

to punifh Jerufalem in the fight of the nations ( Ez,ek: 5. 5, d, 7,

' jerufalem &ici- S> 14, 1 5. J Thus faith the Lord God y this is Jerufalem, I have fit

tur medium ter- it in the midfi of the nations and Country es that are round about her.

r*, utpote qu* God is fayd ( Vfal: 74. 12 .) To vnori^falvation in the midfi of the

J11 m quarto dt- £ art [ } . tnac i S) [ n Jerufalem, or anion" his people, who were pla-

tmurlm^n cec ^ as * c ^^ * n the Center, and middle part of the world: not

vudio mundi that Jerufalem flood exactly in the midft of the world,but becaufe

<onfiitu am et many Nations ftood about it, that might well be called a City

quifi in loco finding in the midfi: of the nations; and therefore it is added

"itZutfiwt ( v - *•} lhni i Alth the Lord Co ^ Beh6ld J y even Iam %**fi thce > berujRcit met and w/ " execute Judgement in the midfi ofthety in the fight of the fuppliciaeorum nations. God would execute Judgement in Jerufalem a City pla-cmnibuf ejjbnt ced in the midft of the nations, that as the rations had taken nor foTflWfltf. t j ce qC ^g extraordinary favours, benefits, deliverances, and novations which God wrought for Jerufalem j fo they might alfo take no< ice of his judgements and fore difpleafure againft them. Jem-falem was not feated in feme nooke, corner, or by-place of the world, but in the midft of the mtion^that both the goodnefle and feverity of God cowards them might be confpicuous; And that

the

Chap. 34. An Expofnicn upon the Book^of ) 0 b, Verf. 26. 6g\

the nations round about feeing the fufterings of that people for their fin, might feare and tremble to fin as they had done; for if Jerufalem the feate of instituted vvorlViip and Gods peculiar people were not fpared when they provoked God , their neighbours might well conclude, furely we fhall not be fpared : As the Lord himfelfe argued it againft thofe uncircumciled nations ( Jer: z%. 20. J Behold J will bring eviH upon the City that is called by my name y and foould ye goe titter Ij unpunished ? Certainly no I If God punifh his own people in the fight of the heathenifh nations when they doe wickedly , what theh are heathen nations to expect, who doe nothing but wickednefle ?

And this ( by the way ) may give the Alarme, and be a very awakening confederation to all the,Churches and people of God at this day throughout the world. If God did ftrike Jerufalem of old, that is, his people there,'** wicked men even in the open fight of others; if the Lord was lo wroth with hit people, that he polluted y

his inheritance, and gave them into the hand of the Chaldeans ( Ifa. 47. 6. ) // he forfotke his hottfe and left his heritage, and gave the dearel'y beloved ofhis foule into the hands of her enemies (Jerri 2.7.) and fayd ( v. p.) Mine heritage is to me at a (peckled bird,the birds round about her are againft her ; yea if he ( in the clofe of that verfe)invited the worft of men under the name of beafts to fpoyle them, Came ye , affemble all the beafts of the field come to devoure; Noir (I fay) If God ftruck his ancient people,the Jewifli Church, as wicked men,by wicked men, in the open fight of others, O let the Gentile Churches take heed, left they alfo beftricken after the fame manner. Many Churches in Germany and elfe-where have been ftricken fo already in this laft age,let the remnant both there and elfe-where remember themfelves and give glory to God , before he caufe fuch darknelfe to come upon them, and ftrike them alio as wicked men in the open fight of others.

God lets fome finners fuffer or punifheth them openly, both becaufe he would have all others take notice that he diflikes what they have done, as alfo becaufe he would not have others doe the like, left they be made like them, both in the matter and manner of their fufferings. 'Tis a favour (as well as our duty ) to be taught by other mens harmes, and to beinftruUed by their ftreaVes^ -to prevent our own.

And as the Lordftrikes fome wicked men openly, that others

Yuuu may

+■ . ■ ——

may feare and not doe the like, fo, that they who have done the like may be humbled for, and repent of what they have done. God doth not alwayes powre out the fame Judgements upon all thofe that have done the fame wickednefs, ( the whole world would be in blood if he did fo ) but he takes here and there one that the red bethinking themlelves, and ( with repenting £-phram ) fmiting upon their thigh, may prevent the Lord from imiting them at all,. efpecially from-finking them as wicked men in the open fight or others'. It is fayd ( Rev.- 11.13.) tha}^ after h a g reat earth-quake the tenth fart of the City felly and in the earth-qMaVe were flainc of men fez en thoufandy the remnant were af~ frjghted and gave glory to the Cjsd of heaven. And furely the rea-fon why after one man hath beeq chaftifed or ftricken,others take their turnes too, is becaufe they did not take warning by his cha-itifements and fufferings. Did we but mind the fcope of Cod in punifhing any openly, the ftriking of one might fave hundreds, or thoufands from being ftricken ; but becaufe men are fofecure. and fo flow to take warning, by what God doth to others,therefore they are called forth one after another, to furfer and feel his heavy band in their own perfons.

Thirdly, God ftrikes feme wicked men in open view, or in the place of beholders for the comfort of his own people, and for rheir encouragement ( Pfal: 5$. 10,11.) The righteous fhall be glad when he feeth the vengeance; not that he fhall be glad of the vengeance, purely as it is a hurt, or afuffering to the creature, but the righteous fhall be glad when he feeth the vengeance of God, as it is a fulfilling of the threatning of God againfi the. finof man,and an evidence of his own holinefs. (Pfal: 64. 9,10.) God fhall fhoot fuddenly at the wicked , all that fee them fhall flee a-way ; that is, they that fee how God deales with them, (hall get away, leaft ruine overtake them, or they fhall flee away ( which is their beft courfe ) from fuch courfes and practices as procured them that ruine. Thus the righteous rejoyce when they fee the vengeance, yea they wafh their feete in the blood of the ungodly ; that is, they get comfort and encouragement by feeing the Lord avenge their caufe againft their adverfades. It is fayd (Exod: 14. 30,3 t .) that God having overwhelmed the Egyptians in the red Sea, the Ifraelltes fav? the Egyptians dead upsn the (hoar ; God did not furTer the carcalfes of the Egyptians to fink to the bottom of

the

the Sea,but cauled them to lie upon the (hoar, that the Ifratlitet might fee them: And when Ifrael faw chat dreadtull ftroak of the Lord upon the Egyptians,!* is faydfThe people feared the Lorded believed the Lord and his fervantAfofes-.Thus they were confirmed in their faith by Gods open Judgements upon the Egyptians^ They were fmitten in the place ofbeholders y or in the tpcn fight »f others.

There are yet two other interpretations of thefe words, which I fhall touch.

He ftriketh them in the place of beholder .r,that is (faith my Au- In loco •viiert-thor) in fuch an eftate or condition wherein themfelves might fee, t " an ' u f • * si ' bo;h by that natural light which every man hath, & efpecialiy by ^"^ ^fa" the light of doctrine and inftruclion,what they ought to doe, and p ot erant turn what to ftiun or avoyd. In this fenie to be fmitten in the place of per naturalem Seers, is, to lee and behold, to have light and undemanding what nthnem tun to doe, or forbeare doing, and yet to act againft that light, and fo jj'*. f acra *4*~ provoke the Lord to ftrike us; which is a great aggravation both r et ' & f 5J?" of the fin, and punifhment of man. • et quid ejfgt

A fecond gives ic thus, He ftriketh them in the place.of feers y or -vitandum, where they faw; that is, he ftriketh them in the eye of their un^ Aquin: derftanding, or in their Judgement,he ftriketh them wiih fpiritu-all blindnefs, as the Sodomites were with corporall, fo that they are not able to fee their way, or what becomes them to doe. This is a moft fevere ftroake. There are many who when they have a-t)ufed the light, and would not doe what they few they oughr, God hath ftruck them with fuch blindnefs,that they iliould not fee what they ought to doe. Both thefe are rather tropologicali Expo-fitions then lite:all,yet they may have their ufe and improvement by way of allufion. In this place Elihu having thus held out the o-pennefs and exemplarinefsof the judgements of God upon wicked men, proceeds in the following words,to fhew the equity and righteoumefle of them.

• Verf. 27. Becaufe they have turned bac\fwm him , and would not Confider any of his rvaj/es.

Hare, I fay, left any iliould formife that God takes vengeance without caufe, the caufe is named and afligned why God takes vengeance j'tis becaufe they turned back from himfhey in the pride

V u u u z and •

7QO Chap. 54. An Exposition upon the BooJ^ of ] 0 b. Verf.27.

and ftoutnelfe of their hearts ( which great men efpecially are much fubje& to ) refufed to obey and follow God, and therefore his wrath followed and brake them..

They turned hack^from him.

IHniO There is a two-fold turning back ; Firft, Corpcall; Secondly, Verbum i ver- Morall or fpirituall, none can corporally turn back from God»

dtferto doming. God. Sinners would turn their perfons back from God, and hide their heads, they would get quite out of his fight and reach, though they cannot; but all of them turn back from God in their hearts.

. In two refpee^s finners in general!, may ba fayd toturne back from God.; Firft, when he commands and they will not obey him, or withdraw their obedience from his comm2ndements; Seconds ly, when he entreates and invites them, and they will not come to him, nor accept his tendered refpedts and favours. Thus the Lord complained of his owne people ( Pfal: 81.11.) Jfraei would none of me; God wooed them , but they had other lovers, and after them they would goe; even /[rati lighrlyregarded the God of-Ifraely yea they made a defection from him. More diftinclly.

There is a three-fold turning back from God,or they who turne back from God are of three forts.

Firft , There is a turning back from God, by thofe who have-openly followed him, or made profeiiion of his mme ; Thus hypocrites andformalifts turne back from God. This the Scripture calls back-Aiding, revolting, and going a whoring from God. Such as thefe, are like perfidious Souldiers, ,who enter and lift themfelves in an Army,marcbing with them for a while,& caking their pay, yet foon after forfake their colours, and turn to the enemy: Thus many jpoftatize frorre God to rhe Devill,and to the £reature,o:Cas Fml iayd oH>emas)they forfake CI rift and embrace this prefent world. Luther was charged by his enemies thn he was an Apoftate, and he acknowledged, he was, but he thanked God for ir, he indeed turned back from what he did once.pro* fefle,but it was to a better profefifion jhe did not turne from God to the world 3 but he turned from the world.ro God, and that's a/

blefTed .

Ghap. 34. An Expofuio-a upon the tool^of Job. Verf. 27.

bleffed Apoftacy ; he did not turn from truth to error, but from error to truth ; he did not turn from pure worfhip to Idolatry and fuperitition, but from Idolatry and fuperftition to pure worihip, How wretched is their condition who are indeed Apoftates 1 who turn from God to the world, from truth to er:or,from pure wor-rhip to Idolatry and fuperftition, from a holy converfation to prophanefs, loolhefs and libertenifme, to a complyance with the world, and a iymbolizing with them in their lufts and wicked -neiVe. This abominable apofhcy is a fruit of hypocrifie , Hypocrites turne only their faces to God, and Apoftates tftrne their backes upon him, or, turn backjrom him. And all they who turn only their faces unto God y will for the,r oxne advantage, or tofave themfelves turn their backs upon him. Hypocrites when put to it, when the ftorme comes,ever prove Aviates.

Secondly, There is a turning from God found even in the beft followers of God,- who is there among the Sjinrs on earth thac keepes conltam un-incerrupted communion with God ? The leaft degree of inordinate letting downe or turning the heart to the Creature, is, a degree of turning back from God. As holinefs is our motion toward God, and to a& holyly is to keep the eye of the foule alwiyes upon God ; fo, unholinefs, is an averiion from God. David did not fay, nor could he fay (though as holy a man as lived ) that he had never turned from God ; he could only fay that he had not wickedly departid from God ( Pfal: 18. 21. )

Thirdly, There is a turning back from God, proper to all un* regenerate perfom,whether they be fuch as are civilly honeft and poifibly fuch as doe not decline the ouriide of that religion wherein they were borne and bred ; or fuch as are flrrginous in their lives andwayes, fcorning to own religion, and bein^ even al"hamed of the waves of God. Thefe may be fayd to turn hack^ from God, becaufe they have mwy calk to God, and are invited to come unco him; which yet they either neglect and mind nor. at all, or refufe and rejeit, and h thruft away God from them ; and.when.the light comes, they love darkvefs rather then Ugh , becanfe their deeds are evilt (Joh: 3.19.) Such were they of whom Job fpake ( Chap- 1 1. 14. ) They fay ts God depart from us : he doth not intend it of Apofh r es in a ftrict notion, who once made profeffion©f godlinefs; hut he fpeakes of common and propharra poxfonsj whohave no mind at all to obey or walk with God, but c

mind. i

mini only the fullfilling of their lufts, or the affayres of rhispre-fenc life ; and fo their whole life is nothing elfe but a turning from gui auaji d God. Thus the vulgar tranflation renders the text with a good imujlria recef- (igniricancy, though not with a clearnefs to the Hebrewjw/w have femnt ab eo p tr y 0 [ely turned (rem Cjod ; diftinguiihing them from thofe who ted antes ea t ^ r0U S^ dayly Infirmity turn from God, as the beft of his people cena malitij. do; whereas, thefe fin willingly,yea wilfully and refolvedly againft Aquin: God. I conceive, the words of El'sbu in this text are to be under--

flood of turning from God in this third fence ; Fo: he is not here fpeaking of thole who were eminent profeflbrs before, and did Apoftatize ; much.lefs of thofe that turn from God by dayly failings in duty, or fome neglect of duty; but he is fpeaking of fuch, whofe whole courfe of life is as a continued turning from God, themfelves never having been wrought upon by the grace ofcon-verfion, or favingly turned to him. This third fort of turners back from God are molt proper to the prefent text, though fuch alfo are within the reach and compafle of ic, who doe wickedly after they have made faire pretentions to the beft things. This is the

• reafon why God ftriketh the mighty to deftruition ; They haim turned, backjrom god. The reafon being thus explicice and. ex-preffe, teacheth us,

Firft. {■God never punifbeth any man without caufe.

God doth not alwayes fhew the caufe why he punillieth this

• or that man, but he never puniOieth any man without caufe. ; if he ftriketh, 'tis becaufe men turn back from him, either by a plain apoftacy from what they once profelfed, or by a notorious courfe' of impiety, refuting fo much as to own his wayes or make profefli-on. God ele&eth fome, and pattern by others without refpect to any thing in them ; Jacob have I loved, and Efau have I hated; God hath mercy on whom he will have mercy ( Rom: 9. 1 3, t 5.) thus, I fay, God eleCleth us without refpeft to any good in us ; but God never ftriketh or punillieth us, but with refpecl to fome evill in us or done by us.

Secondly, Note. It is the duty of all men to follow after Cjod.

. To follow God in his way, and to propofe God as our end, v ccn-

taine

'Chap. 34.- An Expoftton upon the Boeh^ of Jo B. Verf.27. 703

taine the fumsne of all duty. That, God hath made man and gi-. ven him a being, that, he placed man in the higheft forme of his '-Tihble creation, fhould draw man after him. We ought ro follow God becaufe we are his creature?, becar.fe we have our all from him, or. becaufe In him we live,and move, and have our being, as the Apoftle fpeakes'of mankind in gencrall, even of the heathens {Alls 17. 28.) And forafmuch as we are hi* off-faring ( v. 29. ) our hearts fhould (pring, or rife up to him in love and thankfullnefs; as the rivers, becaufe they come from the Sea, goe back thither: fo we being the off-fpring of God, and derived from him, fhould be alwayes returning to him. This nature tells us; And therefore the Apoftle faith ( ASts 17. 27.) God hath wade of one blood all nations of men, that they fhould feek after him, <&c. The light of nature, though dim and dark, fhews that a man fhould feele after God, as a man in the dark doth after his way. And if all men ought to follow God, becaufe they have their na-turall life and breath from him ; much more fhould believers, who have a new,a fpirituall life breathed into them,and beftowed uson them, be alwayes following after God ; And the truth is, where, true faith , or the life of grace is, that foule cannot live without dayly returning back to and breathings after God , even as meere carnal men, who are alienated from the life of God through the ignorance that is in them, are dayly turning back from him.

Hence thirdly, Note. 7 'he whole life of every unconverted foule, and notorious firmer, is a turning from God.

They who fet their faces fin-ward, turn their backs God-ward, They who purfue their Iufts, their covetous, their ambitious pur-pofes, they who-gratifie the ilefh, their pride, their luxury, their wantonnefs, their malice, what doe any ofthem, what doe all of them, but turn back frorft God ? The bell of Saints have their turnings from God^but they doe not make it their bulinefs to turn from him; their bulinefs is, to draw near, to keep clofe to God, to keep as it were in his eye;but as for the natnrall man and grofs Tinner, his bulinefs is a departing from God (Heb: 3. 12.) 7akeheed ( faith the Apoftle ) left there be in any of you an ev'Ui heart 9f.unbef.ef in departing from the living God, He gives Caution '.

tion to the Church, iearch your felves, left there be found in any of you an evill hearc of unbelief, &c. Where unbelief remaines in any meafure unmodified, ic may quickly doe a great deale of miichiefe. And where it'remaines in full power or altogether un-moruned,ic doth all manner of mifchiefe. All which is wrapt up in that one word, a departure from the living God. Unbelief is the root of Apoftacy ; The reafofl why fmners turn from God, is, be-cauie they give no Credit to the word of God ; they are not.per-fwaded God is fuch a one as he hath declared himfelfe to-be, and will either doe that for the obedient which he hath prornifed, or that againft the rebellious which he hath threatned.They who believe not in God cannot but depart from God; And therefore the life of an unbeliever is a continuall departure^ from God. He fets out vvi:h his back upon God ; the very firft ftep he takes into the world is from God. As foon as we are borne we naturally goe a-ftray fpeaking lyes; we are ever out of our way, till we look toward God, and ayme at him ; which we never doe, till he by his mighty power changeth our hearty turneth our eourfe, and bring-eth us home eo himfelfe.

Further, Confider, how did thefe mighty men turn back front God ? they might fay, where did we fee God ? where did God appeare to us ? that we are thus charged with turning back from him ?

I anfwer; Firft, God manifefts himfelfe to man in his workes, or in his providences. Secondly, He manifefts himfelfe in every p.irt of his word, efpecially in his Commands, in his promifes,and in his threatenings; in his Commands,he manifefts himfelfe a holy God ; in his promifes, a gracious and bountiful! God ; in his threatening, a juft and righteous God,who will neither do wrong an i^AV/if nor fuller himfelfe to be wronged. The Septuagint make this Ex-sx ,ip* $w. portion the text, tranflating thefe words of Elih/t > thus ; Be-

% J "J* canfe they have turned ffbm the Law of God.

vsruntde legs ■> ' J J

iter. Sept: Hence not€#

They who turn from the word of God , turn back from- God.

When a Command comes, if you (light the authority and obligation of it, you turn back from God; when a promife comes, if you doe not believe the truth of it, and hope for the good of it, vou turn back frcm God : look wfcat of the mind of God is mani-

fefted

Chap. 34. An Expo futon upon the Book^ef Job. Verf.27. 705

■ — -■ ■ ■ — ■ — 1 . — ■ ■ ~r

felled to you in the dilpenfation of the word, if you doe not obe-dientially clofe with ir, you neglect to dofe with God himfelfe, and while you turn from it, you turn from God himfelfe. Thus the ApofUe fpeakes concerning back-fliders ( 2 Pet: 2. 20, 21.^ If after they have efcaped tl:e pollutions of the world, through the knowledge of onr Lord and Saviour Jeftis Chrtfi they are againe entangled therein and ever come ^ the latter end is -worfe with them then the beginning. For it had been better for them not to have knowne the -way of God, then after they have knovtne it, to turn from the holy commandement delivered unto them; fo that, a turning from the Commandement of God,is a turning from God himfelfe ; He turneth back from the holy commanding God, who turneth back from the holy commandement of God, and he turneth back from the God of the promife, who turneth back from the promiie of God. *

Fifthly, Note. i/£s it is exceeding finfnll to turn baekjrom God , fo they who 'doe fo, grow every day more and morefnful.

If a man be once upon a courfe of back-fliding and Apoftati-2<ng from the commands and promifes of God, he will find himfelfe worfe and worfe day after day;for ftill the further from God any man goeth*, the more vaine he groweth; and the more doth luft get a hand over him. As unbeliefe is the roote of Apoftacy from God, fo Apoftacy encreafeth all that wickednefle which is in man. As the caufe of all evill, whether of punifhment or of fin, i> our departure and turning from God ; fo the very nature of fin is a turning from God ; and therefore the more we turne from God, the more finfull and the fuller of fin we are. As the neerer we come to God, the more holy and fpirituall and heavenly we are {while we with open face as in aglajfe( faith the Apoftle, a Cor: 3.18. ) Behold the glory ofGod ( that is, while we draw neere to him in his holy ordinances) we are changed inta the fume image, that is,we become more like to God) fo the more we keep at a diftance from God,the more unlike we are to him,that is,the more unholy we are. And as perfons unconverted, or in an unholy ftate, are wholly alienated from the life of God , and cannot endure to come neere him;-fo it is in a degree by any of our withdrawings or turnings from him ; we are made more unholy,

X x x x and

7C<5 ! Chap. 34. An Exfofitton upon the Bocl^ of J o b. Verl.27.

+: „ _ -

and are changed more into the image of thofe carnal and earthly things which we behold, and with which we over-intiantely converfe in the time of thofe withdrawings.

LafUy, Note.' i/£holy life eon■/< : fts in following of and keeping clofe to God.

To keep clofe to God is both a holy and 9 comfortable life 3 'Tis the perfection of Saints to walk with God : Enoch walked vvith God, and that was his holinefs ( Gen: 5.24.) Caleb followed Optimaxi-vev- God fully, 2nd that was his holinefs. A fpirituall life, is nothing di ratio efl de- elfe 6ut our following God. The moft religious wtrfhipofGod is te umfiqui. i W {tate whom ive rvorfklp. And our imitation of God is our follow-drf cfltwefl' in o °^ God, no man can m "N cat:e an y thing but when his eye is up-imitari quaii on its pattern, or the Idra of it abides in his mind. And there-colis. La&: fore it is fayd of the ungodly man \ Pfal: 1 o. 4. ) God u not In alt lib:5.Initit: hk thoughts ( thenfolloweth, v. 5. ")hls wayes are alwayes grle-«3p:io. vous ^ if God be not in the thoughts of a man, nothing of God is

ftampt upon the wayes of thatman. In vaine are we called Chri-ftians, unlefs we keep clofe to Chrift, and in vaine doe any pre-, tend to go^linefs, unlefs they walke with God. Jefus Chrift hath called himfelfe the may (Joh 14. 6. ) chiefly upon this account^ becaufe by him we goe to the Father, and have acceptance with God by the grace of Juftifkation ; but Jefus Chrift' is the way alio, of our Sanctification; we mtift walke in him, and as he walked ( 1 Joh: 2.6. ) that We may be holy: every departure f om God lets the heart loofe to fin. That which fhall maintaine the Saints holinefs to Eternity, is, They fh all alvoayes behold thefaee of God; they fhall never turnback from God, they fhall never be taken off one moment from the acluall vifion, enjoyment and contemplation of God in glory ; therefore they fhall never be taken off from a&uall holinefs and purity, now in proportion, as we keep cur hearts and fpirits fteadyupon God, and doe not-turn back from him, fuch is our holinefs in this life ; ffnd as our holinefs is, Rich will our comfort an4peace and joy be in this life. For as becaufe whin we arrive at glory, we fhall never turn back from Cod, much lefsttim our back's upon him, therefore in glory there is ftillnefs of Joy, and pleafure for evermore; fo the neerer we keep to ( od, and the clofer we walke with him in this life, the fuller and more Ming will our joyes and pleafures be>

As

Chap. 34. An Jixfofition Hpon the Book_of J o b. Verf. 27. 707

As in this former pare of the 27t!Pverfe, we have had the firft caufe opened why God ftriketh the mighty as wicked men in the open fight of others , namely, their apottacy from God, Becaufe , they turned backjrom him. So in the latter part of this verfe we* have another reafon afligned why God doth it, and that is, became

They would not Covjider any of his wayes.

The word which we render Confider,Ggmftcs alfo to underhand or know, which is an a& precedent to conlideration; Confiderati-r . , on is a contemplative act ; by confideration we become more 2coj!wSt Si knowing, but we cannot confider any thing till we have fome un- temfiatu* eft. \ demanding or knowledge of it. And this word is often (in ano- Hinc Mafchil, ther Conjugation ) ufed in the title of fome fpeciall Pfalmes. carmen erudi-The 3 2d Pfalme, as alfo the 42c! Pfalme, is called Mafchil , as ^j. ^ ^ d f much as to fay, a teaching, or an inftrutting Pfalme , a Pfalme gi- p^.' vwg underflandmg and requirnig deep and ferious confideratUn, Thus in the text, they would not confider^nor underfiandj nor know y nor contemplate

Any of his wayes.

The Hebrew is, all his wayes • that is, none at all of them. The wayes of God in Scripture are taken in a two-fold notion ; Firft, i for thofe wherein he would have us walk ; fuch are the wayes of his commandements: they are called the wayes of God, becaufe he dire6ts us to walke in them. A holy life cenfifts in our walking with God, and we cannot walke with God any further,or any longer, then we keep in the wayes of his coramandements. It is dfoyd of the children of Ifrael, after the death of Jofhua ( Judg: 2. 17. ) thej turned quickly out of the way, which their fathers wall^ edin, obeying the commandements of the Lord; but they did not fo. ■ To obey the commandements, is to walke in the way of them. Taking the wayes of God in this fences when Elihu faith , They would not confider any of his wayes , his meaning is, they did.not intend nor had any heart to fet themfelves to learne the mind of God revealed in his word concerning their duty, or what they ought to doe ; they know not the wayes of God practically. The word properly denotes the wifdome and prudence, which ftayeth not in notio. • ro r eeds to action. Thefe men lived as if they

X x x x 2 had

7o8 Chap.34. An Expofttion upon the Book^of J o B. Verf.37.

^fjv ad pru- had never heard of, at leaft never understood the Law of God, dentiam <&[a- which is the rule of life. They considered not the waves of God pientiampn-^ t0 vva jke in them, as Mofes exhorted the people oilfrael (Deur:

/*? rerum *2$. 9. ) Keep therefore the words of this covenant to doe thetru. Srtimu" 1 Secondly, Thewayesof God are thofe wherein himfelf walk-

eth, the works of God are the wayes of God; the works of his providence either in mercy or in judgement, either in doing good or in doing evil (that is, pamal evil) thefe are the wayes of Goo*; in thefe God ihewes himfelf as in a way, in thefe hegoeth forth in his power and goodnefs, in his mercy and juftice. All thele divine glories and perfections are dilcovered in the works of God. Thus David is to be underftood when he faith -(Pfal. 25. 10.) All the wayes of Gad are mercy and truths to them that fear him, and keep his (fovenant ; that is, all the providential works of God are mercy and truth/ though all of them are not mercy in the matter, or precifely taken as works done, though none of them are mercy, refpec-ling fome perfons to wh©m they are done, for many of them are materially chaftifements, afflictions ,and erodes to good men, and all of them are wrath and judgement xo evil and impenitenrly wicked men; yet they are all mercy in the iliue or refult of them to good men, or to thofe who fear God, and keep his covenants. For whether he do good, or whether he do evil, whether he wounds, or whether he heals, all thefe providential wayes of God, are as truth in themfelves, fo mercy to his people ; or, as the Apoftle concludes {Rom. &. i%.) Ihej wor\ together for geod to them that love God>and are the called accordin^toh's purpofe. In both thefe fences we may expound this Text, 7 hey would not confider any of his wayes ; that is, they would neither confider the Lawes of God, which were the way wherein they fliould walk towards him, ner would they confider the works ©f God," which are the wayes wherein himfelf walketh towards them.' This was the fpirit of that evil generation intended in this Scripture ; they had not much understanding in, and kfs consideration of the wayes of God.

Hence, firft we may take notice, Elihu doth not fay, they did not confider his wayes ; but, they would mt ; It was not fo much aaa&ofcarelefnefs and negligence as of contempt and rebellious xefolution*

Hence

Chap. 34. ■ An Exfojitioft upon the Booi^ «/ j o 1. Verf. 27. 709

Hence Obferve. Evil men have no wiH to confder or wderftand the good wayes of God ; yea, their will u against [nek an underjlandma,

-A natural man liketh not to retain God in his knowledge, (Rom/ i." 28.) Now, fee that doth not like ro retain God in his knowledge, or had rather think of any thing then of God, he can never (while fuch) like to retain the wayes of God in his knowledge; bethatlayeth God out of his thoughts, will much more lay the law of God out of his thoughts. Trie natural man hath not only a blindnefs in his minde,which hinders him from decerning the things of God, f they being difcernable only by a fpiritual eyejbuthehathanobftinacy in his Will; or, he hath not only an inability to know, but an enmity againft the knowledge of thac which is fpiritual: He fhuts his eyes, and draws a curtain between himfelf and the light which is ready to dart in upon him ; away with this light, faith he ; Thus he rebelleth againf^the light,and as his undemanding is dark, fo his affections are corrupt. Solomon gives us all this in the expostulations of wifdome with wicked men, (Prov. 1. 20,21, 22.) Wifdome cryeth, &c. How long ye Jimple ones wiUye love Jimplicity, and the [corners delight in their /corning, and fools hate knowledge ? That which a manhatetb, he hath no will, no minde to Wnow. An impotency or inability unto God, argues a very fad condition, but a rebellion, a frowardnefs, a wilfulnefs againrt it, demonftrar.es a condition much more fad ; not to know becaufe we have no means of knowledge, will make us miferable enough, but not to know becaufe unwilling to receive, or becaule wilfully fet againft the means of knowledge, renders any mans condition moftmiferable.Such were thefe in the Text, 7hey would not conjider any of his wayes.

Secondly, Eliht* faith not, they did not know any of his wayes, or they knew not which way to go; but they would not confider them. There is no man but knowes forne, yea many of the ways of God, that is, of thofe wayes wherein God would have him ro walk ; thefe wayes of God are written in the heart by narure, there is alfcmpreiYionof the Will of God uponevery foul,t hough not fuch an impreflionor writing as grace miketb there(chat's another kinde or manner of work) for,when once through gr;'ce the Law of God is written in, and imprefled upon the heart,then the '

heart

7"io - -Chap: 34. An Exps>fiticn upon the Booj^of J o b Verf. 27.

tieart is luited to the Law, yea, the heart is not only conformed unto, but transformed into the Law o£God, whereas by nature the L.iw is written only fo far as to give.us the knowledge of the Lawvnd a conviction of that duty or conformity which we oweto it. The men here intended bj Elihu, knew the Law or waves of. God, by the light of a natural confcience, but no: by the light of a renewed confcience, and therefore they would net confide? any of his wayes, which is a farther defcription of the heart of man in a (late of Nature.

Hence Note. That which a natural man Vnoweth of the willof'God, he will not confider, unlefs It be to.rejeU and. turn from it.

I (faith Wifdome, ?rov. %. 24, 2 5.) have firetched out my hand, (as a Teacher doth to his hearers or difciplesj and no man, f that is, no meer natural man) regarded, they fet at nought my cowfel, andwmldftone of my reproof. Let me fay what I would, they would at moft but give me the hearing, they would not consider it; though the light ihined in upon them,and they could not chufe but fee fomthing,yet they would not fit down and rowl itin their thoughts, and work it upon their hearts, to finde out the excellency of what they faw.lt is a very great meafure of finfulnes not to know the wayes of God, but not to consider what we know, but lightly to pafs it by, that is a greater meafure of finfulnefs.

•Thirdly, comparing this affertion concerning wicked me&,they

ynuld not confider any of his wayes,mth their practice in the former

• part of the verfe, they turned bacVfrom God, and with the effect

of it in the verfe following, they made the cry of the poor to come up

to him, dec.

Obferve. The reafon why men arefo wtched,and aUfo wickedly,is, becaufe they m'mde not the Word of (jod.

They who confider not the rule of the Word, are far both from righteouihefs towards man, and holinefs towards God. If once a man throw afide the Word of God, where will he ft ay ? He will neither abide in any wayes of holinefs, nor will he. Mde in any wayes of righteoufnefs; they cannot make confcience of the wayes of God, who will not confider the wayes of God. We have this clear character of a wicked man, (Pf*l. 50.) he is one that will

poffibly

poflibly take the covenant of God in his mouth, he will be talking of it, his tongue may be tipt with it, but {verf 17 .) he hateth i»-jhuilion, avd cafteth the words of God behmde his l f ac!^. He that would confider a thing, holds it before his eye, and keeps it, as much ashe can in fight; therefore the Lord, when he would af-lure Zion how much he did confider her cafe, though the had faid a little before, God hath furfaken me, and my God hath forgotten me, yetprefently the Lord faith, (//*. 49. 15,16.) Can a woman forget hrr fucking childe, that fhe fhopild not have compaffion on the fon of her wombe ? Tea,they may, yet will not I forget thee ; (what follows ? J Behold I haze graven thee upon the Palms of my hands, thy walls are continually before me. As if the Lord had faid, you may be fure I will confider your cafe,for I have you here pourtrayed upon the palms of my hands, and am alwayes viewing your walls, either as ruin'd and demolifhed, to move me to pity, or in that ftreng & beautiful ir.odel according to which I purpofe to raife them up again, or re-build them. Thus I fay, both God and man intending to confider any thing, have it alwayes before them ; but what a man hath no minde to confider, he cafts it be-hinde his back ; thou cafleft my wwds behinde thy bacle^, faith God to the hypocrite, and when once the hypocrite hath got the word behinde him, then he is ready for any wickednefs {verf. 18, 10, 20.) When thou- fawefF a thief , thou con fen ted ft with him, and haft been partaker with the adulterer, &c. Whence was all this? he had caft the word behinde his back. It is David's queftion, (Vfal. 119. 6.) Wherewithal fhall a ywng man cleanfe his way ? The anfwer is, By taking heed thereto according to thy word ; that rs, by continual eying of the word, and of his way, and by comparing them together. They that will make right work, muft be alwayes eying the rule ; if once you lay by the rule,y$u will make but crooked, or bungling work : When the rule of righteoufnefs is laid by, righteoufnefs is laid by too. Thefe mighty*men of whom Elihu fpeaketh would not confider any the holy wayes of God,, and you fee what ill favour'd work they made, what foul wayes they walked in k *

Fourthly, The Text doth not fay they would not confider fome, or fuch and fuch of his wayes, but any 'of his wayes. Hence No r e. A w eked man Hheth, de/igheth in, or kveth no one way of'Ged better or more then another. He

712 Chap. 34. An ExfofitwH upon the Bool^of J 0 B. Verf.27.

He is as much out wich all as with any,they are all alike to him, that is, he»likes none of them ; they would not eonfider any of his wayes. He that hateth one truth of God, hateth all truth,though poifibly his hatred is not called out or a£ted againft fome truths; and he that hateth one lavvof God, hateth all his laws, though po.Tibly his lufts are not drawn out againft fome of them. The reafon why the Apoftle James faith, (chap. 2.10.) Whomever jkalt kjep the whole Law, and yet offendin one pointy u guilty of aft, is, becaufe if a man hath a minde to fin againft one branch of the law, that evil principle will carry him to fin againft any branch of it: If he be riot ftopt from without, he findes no flop within againft the wor-ft of fins, as it is a fin.

Fifthly, We tranflate any, the Original word is [all] his ways, which imports a refufing of every one of his wayes j there are feveral Scriptures of a like fence (Pfal. 103.1, 2 J O praife the Lord, and forget not all his benefits; that is, forget not any one o£ his benefits ; not that a man fhall be excufed, though he forgec many of the benefits of God, or half his benefits, if fo be he forget not all, or remember fome : but when that Scripture faith,/cr-eet not all his benefits, the meaning is, forget not any one at all. Thus here, they eonfidered not aL r his wayes y (that's the letter of the Text, and (oUx Brot^ghton mn^itts,) that is, none of them. Taking that reading, and the Scripture fence given of it, it gives us this ufeful Obfervation.

7 hat unlefs all the wayes of God be eonfider ed and obeyed\there is not any one of them conjidered or obeyed.

God will not be obeyed by halves; he muft have entire obedience, univerfal obedience, or he owneth none; there is a band o.: tye between all the commandments of God, and unlefs yon keep them all, you break them all; they that fubmit not to all, fr.bmit to none of his laws. It is not enough for a man to fay he is no adulterer, if he be a thief; or to fay he is not a murderer, if he bears falfe witners. He that doth the one in ail, dorh the o-ther in his heart; nothing hinders him but the abfence of a temptation, or of an opportunity, the Law doth not.

Further, [they] would not eonfider any of his wayes. Who were they ? No fools I dare fay, either in their own opinion, or in the opinion of men. Doubtlefs thofe mighty men fpoken of by Ely-

ht*y

Chap. 34. A* Exfofnton u^on the Bo&l^of J 0 b. Verf. 27. 713

hu, were worldly wife men ; they were the mighty,the great men of the world, and they are commonly very confidering men, as well as very conhderable men; they are knowing men, as well as men much known ; they are men of counfel, and fit in councet to debate difficult matters, and of greateft outward concernment ; thefe things they could confide: exactly, and weigh them to a grain; but they would not confider any ot God's waves.

Hence Note. There is nothing [0 little regarded by ungodly men, at the waye* rf God are.

Though they have wifdome and ability to underftand and confider earthly things, yet they will beftow none of it upon the things of heaven. Chrift rebuked Martha when he faw her fo bulie about worldly bufinefs, (L«k<? 10.41.) Martha^ Martha^ thoti art careful and troubled about many things , one thing is needful ; Marthahad fome care about the one thing needful, but because not fo much as fhe fhould, Chrift gave her a gracious check and reproof for it: How much more may Chrift come and rebuke the men of the world, ye are careful about many things, ye are wile considering men about your profits and preferments, thofe ye can think of all night long ; but there is one thing needful, my waves, my word, my commandments are to be confideD-ed, what account can ye give of or concerning them ?

Farther, this non-confider-ation of the wayes of God is brought as a charge, as a high charge againft thofe mighty men ; not only were they bad men who did not confider the wayes of God, but this was apart, yea I may fay the whole of their badnefs,that they did not confider the wayes of God.

Hence Note. Not to confider th* wayes of God , is in Ufelf'st very great fin.

The omiilion, or non-performance of what is good, is as finful as the commiffion or doing of that which is evil. Not to do good is to do evil ,• efpecially when it is the not doing of fuch a good duty as opens a way to the doing of all evil. Should we fuppofe a man not chargeable with the breaking of any commandment of God, yet if we could charge him that he did not confider the #•

commandments of God, this were the breaking of all the com-

Y y y y mandmencs.

714 * Chap. 34. An Lxfejition uyon the Booi^of J 0 b. Verf.27*

*f~ — ;

mandments. For as they are all to be confidered that we may keep them, Co if we confider them nor, we cannot keep them. Tisthe defci iption of a godly man, (Pfal. 1.2.) His delight is m the Law of the Lord y and in his Law doth he. meditate day and i.'^ht. Mediation is nothing elfe but consideration. A godly man meditates or conliders clay and night what the Law or Word of Cod is; not that he thinks of nothing elfe but the Law of God day and night, for then he mufl throw orf his Calling ; but the meaning is this, he is very fedulous and watchful of all opporru-ftitiesboth night and day, to get and keep his heart up in holy meditation; and why is he fo much in holy meditation ? 'Tis furely, that he may be much, yea alwayes in holy action j and when it may be faid of a man,that his meditation is not in the Law of Cod, neither day nor night, or that he never conliders the wayes of God, this is an. undeniable evidence that he neither keeps in the way, or obferves any one line or letter of the Law at anytime. It is our fin, and that nofmallone, not to confider our own wayes, how much more is it finful not to confider the wayes of God 1 To confider our own wayes, is a great part of our work : If we confider not our own wayes,, they will foon be crooked wayes. The Prophet advifeth the Jewes, {Hag. 1.5.) Confider jour wayes ; the Text is, Set jour heart ufon your imyes ; that is, ponder your wayes; as if he had faid,the reafon why your feet are fo often in bad wayes, is, becaufe your hearts are fo fel-dome upon your wayes. Now, if not to confider our own wayes be fofinful, and fubjects us to every fin, then much more is it fin-ful not to confider the wayes, the word and truths of God, and much more doth the neglect of this lead or lay us open and obnoxious to every Cm. This neglect is not osly a ipecial fin in it felf, and an effect of fin, burthe general caufe of all other fins: What fin is not, or may not be found in the wayes of thofe men, who confider not the wayes of God ?

LaftlyObferve. * Sin makes men ftxpid, and transforms them into fools.

He that is not a considering man, is a weak and a foolifh man j

every wife man is a confidering man ; and the more a man is ver-

% fed in confideration, the more wife he is, and the wifer he grows.

The.wicked man is often called a fool, in Scripture, andbede-

ferves

Chap. 34. An Exfofitioa upon the Bool^of Job. Verf. 27. 715

ferves no better a title; when he is called fo,he is both ferved and called in his kinde (Pfal. 14. 1.) The fool hath jaidin his heart, there is no God. The thoughts of the heart are the fayings of the heart j and fin hath made a wicked man fo much a fool, that as he knovves not how to fay any thing of God, which is honourable, with his tongue, fo all that his heart can fay,that is, think of C jod, is, that God is not ; which as it is the highelt blafphemy, fo the deepeft piece of folly and irrationallity that ever was harxht in the heart of man. Sin makes dull-heads, icftupifies the foul; fnners consider not that, at any time, which is their interell as much as their duty to confider of at all times, the wayes of God, as taken for the wayes wherein man ought to walk towards God.

Again, If we take the wayes of God in the fecond notion, for the wayes wherein himfelf walks towards man, ufually called his works,or the wayes of his providence.

Note. It is the.mark of an ungidLy man, not to confidefthe works and prwidences of God y how God waUeth towards him, or what he doth in the world.

(Ha. 1. 3.) I have nourished and brought up children, that is, I have done for my people as a father for his children; but what follows ? My people doth not know, Ifrael doth not confider: They confider not what I have done for them, as well as not what I have fpoken to them; they confider not how I have nourished and brought them up, as well us not how I have inftrucl ed and given them counfel; and from this neglect God infers, (verf. 4.) Ah ftnfttl Nation, a people laden with iniquity, a feed of evil doers, &C they quickly proceed to the doing of all evil againft God, who confider not of the good which God doth or hath done to them. Read this fin,the not confidering of the works of God,with the nn-fulnefs of all the works of thofe unconlidering men, (Pfal. 28.4,5. I fa. 5.11, 12.) The Scripture makes frequent mention howex-treamjy ill the Lord takes it at the hands of men, when his works are not conlidered by them,when they regard not the operation of his hapds.Indeed God doth much in the world,he walketh in many dxrk and hidden wayes, which though we confider, we cannot fully underftand ; Thy way (faith Afaph,VU\.yj.j9.) is in thefea, and thy path in the great waters, and thy foot-fleps are not known.

Y y y y 2 God

71 £ Chap. 54. An Expsfition upon the Book^ of J o b. Verf.17.

God hath many invifible works both of mercy and of judgement; yet we fhould oe, though not curioully , yecferioufly fe.irching> Arcana imperii. as muc h as poffibly we can, even into thole wayes of God which are unfearchable; we i"hould confider, though we cannot fearch rhemout. But as for tnofe works of God that are viable and plain, which are written as it were with the beams of the Sun, which are fo plain and obvious, that he who runs may read them, to negleft the confideration of thefe, or lightly to pafs them by, how finful is it! Thole works of God which are moft plain, have wonders in them , if we could finde them out. As in the plaineft Text of Scripture there is a world of holinefs and fpiritu-" alnefs; and if we in prayer and dependance upon God did fit down and confider it, we might behold much mere of thofe wonders then yet appear to us: It may hz at once reading or looking we fee little or nothing, as Elijah's fervant, when he went once, he faw nothing,therefore he was commanded to look feven times,-What now, faith the Prophet ? O now I fee a cloud riling like a mans hand ; and by and 5y the whole fur face of the heavens was covered with clouds. So you may look lightly upon a Scripture, and fee nothing, and look again, and fee little, but look feven times upon it, meditate often upon it, and then you fhall fee a light like the light of the Sun. 'Tis thus alfo with the works of God,we pafs many of them by as fmall matters,but when through-'» ly confidered,there is a wonderful depth in them;now not to confider ihofe wayes of God wherein he is fo vifible, and which are •the actings and exercifing of his power, gbodnefs, wifdome, and faithfulnefs, this mull needs be a very great fin, (Ifa. 26. 11.) Lord, when thy hand is lifted up, they will not fee, (they take no notice of it, much lefs lay it to heart) hut they fhall fee, (they {hall be made to fee one way or other,) and he afhamed fer their envie at the people, or (as the margin hath it,) towards thy people. As god* ly men fee the hand of God,and are both confirmed and comforted for his mercy to his people, fo wicked men fhall fee, and be both afhamed and confounded,becaufe they both envyed the people of God that mercy, and oppofed it. They who will not fee the works of God to give him glory, fhall fee them to their,own {hame. God hath given us his works of Creation, that we fnould confider them daylie, as David did (PfaL 8.5.) when I confide thy htAvenS) theworhjf thy fingersithe Moon, and the Stars which

thm.

Chap. 34. An Exfofaio* upon the Book^of j 0 b. Verf. 27. 717

tbofthaB ordained ; what is man I &c. How was the Pialmift raviSht with that contemplation ? And fo may we, while, we consider the works of Providence, whether works of judgement, or works of mercy ; whether vengeance upon the wicked, or deliverance for the godly.

Let us therefore fet our felves to this foul-ravifhing, and God-exalting work, the confideration of the works of God: And we are the more engaged to do it, becaufe God hathfiited man, among all creatures in this lower world, (and he hath only fitted man) to give.^iim glory by considering his works. The beafts of the earth cannot gloririe God by considering his works \ 'tis true,both they,& the fowls of the ayr,with the fii"h of the fea, according to their kinde, praife God ; but man only is fitted and fuMifhed with an intellect or undemanding faculty to confider, and fo to draw out from all the works of God, thole peculiar excellencies which make his Name glorious: Now,. for man to leave fuch a faculty unexercifed and unafted^ (as they who consider not the works of God do) is not only a dithonour to God, but a degradation of btmfelf. As it is the priviledge And ha^pinefs of a man to enjoy the benefit of the works of God> fo it is his wlvuft And his duty to confider tht beauty ofthem.And to all who brunkhly lay by the works-of God without confideration, let me adde this confideratiob; God eonfiders all your works or wayefv-and will not you confider the works, the waves of God t Of this be lure, whether you consider the weaves of God, his Word^wayes, or Workzvpayes (of this be fure ) God will conlider your wayes, certainly he will; thofe wayes of yours which in themfelveR are not worrfidacconridering or looking upon, yourfinful wayes, though they are fo vile, fo abominable, tkttif your felves did but look upon them and conlider them, you would be utterly afhamed of them, yea thoughthey are an abomination to God while he beholds them,yet he will behold and confider them. The Lord who is of purer eyes then to behold any the ferfft iniquity, to approve it, will yet behold the greateft of your iniquities, and your ir.pu-feft wayes to confider them. Thou (faith I>avid, Pfal. u>. 14.) Thou beholdeSl mifchief and fpite, to refute it.- God behoftleth the fouleft dirtyeft wayes of men, their wayes of oppretfion and unrighteoufnefs, their wayes of intemperance and lafcivioufnefr, their wayes of wrath and malicioufnefs, at once to detef*, detect

a.ndi

and require them. If the Lord thus confidereth the wayes cf men, e^en thefe filthy and crooked wayes of men ; fhould non men conhder the holy the jfcft and righteous wayes of God ? And due uo'd conliders all the wayes, the worft of waves of the fons men appeares further in the next vei fe.

Verf. 2S. So that they caufeYthe cry of the poore to comeiii to him } and he hcareth the cry of the ajfiiUed,

If the wayes of men come up to God, then furely God considers the wayes of men,even their vile and ftttfe wayes, their me* "ked and unworthy wayes; how can he butconfider thofe wayes, me cry of which cometh up to him ?

So that they cayfe the cry of the poore to corns up to him.

EffeBum hu'yuf Hzrz.Elihti expounds to us or gives us more particularly what rmlitia affe- trlD f e wa y e5i 0 f God were which thofe men would not confider, A Qujf f * -* s alfo what the fin of thofe mighty ones was, which provoked God, to ftrike them at wicked men in the vpen fight of ethers. The wayes.of God which they would not confider, were the wayes of his rignteoufneffe and juitice, of his companion to and care for the poore, they went quite crofTe to thofe wayes of God. For .they caufed the cry of the poore to come up to him. But doe ungodly men bring the cry of the poore up to God ? Certainly they have no fuch purpofe, and therefore thofe words,

So that they caufe the cry of the poore to come up unto him t .

Note only a confequent, of what thofe men did, not the intent of thofe men r they aymed at no fuch thing by their oppreflingthe foore, as that God fhould heare the cry of the poore, yea they hoped the cry of the poore fhould never come up to God. They would willingly have ftopt themouthes of the poore, that they fliould not have cryed to God, and prefumed the eares of God would be ftopt againfc their cry, let them cry as long as they. would; they doe not fay to the poore, goe and appeale to God, ; goe make your moane to God, ( yet fome have been thus impudently blafphemous, when they have oppreft the poore, to bid them, goe cry to theirGcd ) but here we are to underfland it as the iflue of the oppreffion, not as the delire 'of.the oppreffors. T&eir cruel and unrighteous dealing with the poore ( like that of

Pharaoh

Chap. 34. An Expo (it ion upon the Bosl^ of J o B. Verf.28. 719

Pharaoh with the Ifraeiites ) caused the cry of the poore to come up unto him.

Furcher, Some render the cexc, not as expreilmg (though fup-poling ) the cry of the poore coming up to God, but as relieving or turning back in fad effects upon their oppeeliors ; So that thej caufe the cry of the pore to come upon him , that is, upon every one of them, meaning the wicked themfelves ; they caufe the cry of the poore to come upon them, or pull downe vengeance upon their owne heads. Severall learned Interpreters give that reading, taking the relative Him as a lingular put for a plunll diftri-butively, upon him, that is, upon every one of them ; taking alfo hdw:end3 fupey the cry of the poore by a metonymie of the effect, for that punhh- '/^j^S,. ment which they deferved by their oppreflioa, who caufed the^ ,q umc km-poore to cry. As if he had fayd ; By this their wickednefs they draw rem pauper* dome the wrath of God upon thpmfelv.es. exaudiu Jun:

Bat I ftiall only puriue our reading, and give the fenie accordingly. They caufe the cry$fthe poore to come u>:to L him~\ that is, unto God. The cry of the poore is their mournful! cry, their pk-tifull lamenting cry ; yet this cry may poifibly be, not io much vo-call as reall, not fo much-what the. poore. did make formally or directly to God about their wrongs, bur the very Wrongs and evills which they fuflfered cryed ro the righteous Judge of all the earth. Their affliction had a cry, a voyce, acongue, a thouiand tongues m it. 7 hey caufe the cry

of the poore.

The word properly hgnirleth thofe who are exhaufted and drawnedry; oppreflors willfqueze and fuck fuch as they get. into their power,till they have dravvne out every drop ; they will empty them from veflel to veilel,til-l they become empty veficis, and then like empty veflfels the poore found moft and make the greatert cry. When opprelfors have got all the money cur of the purfes of the poore, when they have pull'd the bread out of their mouthes, and even c;awne the blood out of their veines, then they (poore foules 1) found out and fend up their cryes ro purpose. So that th.j caufe the cry of the poore to come up ur.to him*

Hcire* note. ErM way for another-.

Turning.

710 Chap. ^4- An'Exfoption upon the Book^ of J o b. Verf.28.

Turning back from God,brings in the non-confideration of the word and work? of God ;* The word and works of God, not being confidered, brings in the vvorkes of unrighteoufnelfe towards men, or opprelfion of the poore. One (in given way to, makes way for many more. No man knows where he lliail end in doing evill, when once he begins to doe evill. David having defiled the wife is led to the murder of her husband. Peter having firft difowned or denyed his Matter, proceeded to forfvveare him. If good men are thus hurryed from fin to fin before they come to repentance, whether will fin carry wicked men, who goe onne and onne in> penitently ?

Secondly , Note. 7 hej are the worfl fort of wicked who make pore mm cry.

Oppreflion is a fin againft the light and law of nature,as well as againft the light and law of God ; every fin is the more finfull,by how much it is committed againft more light of any kinde, or a-gainft more kindes of light ; And thofe fins are extreamly high, which are committed againft theloweft and tnoft common light, that of Nature. They who fin againft the light of grace, againft the light of the Spirit, fin ( as the Prophet fpeakes, Hof- 6.7. ) like men, but they who fin againft the light of nature, fin as if they were not fo much as men but very beafts, yea worfe then many beafts, there being fcarce any of them who ( as oppreffors doe ) devoure thofe of their owne kind, though of fome of them it be fayd and experienced (efpecially of the fillies in the Sea ) that the Greater devoure the leffe, as the mighty men of whom Elihu fpake did the poore, caufing their cry to come up unto (jod.

Thirdly, Note. Opprejfim will quickly caufe a (fry.

( I fa: 5.7. ) I looked for Judgement, hut behold oppreJJ7on y and fa righteoufneffc, and behold a cry; that is, the cry of the oppreffed. As the act of oppreflion is a crying fin, fo the effecfc of it is crying ; Oppreflion cryeth loud, though the oppreffed fhut their mourhes in filenceand fay nothing,yet ufually the oppreffed can-* not forbeare crying. The Apoftle James (Chap: 5. 5. ) fchooles the wicked rich men of the world, with, a Go to now weepe and howIe } fcc. Tour riehes are corrupt , and your garments moth-eaten ;

Behold

Chap. 34. Ah Expojuia* upon tie Boolt^of Job, Verf.zS. 721

Behold the hire of the labourers which have rented downe your fields, which ts of yen kept back}>yfraud\cryeth,and the crys of them which have reaped are entred into the ears of the Lord of Sabanh. As the poore labourers cryed, fo their hire that was detained crved alio. The loud cry both of the opprefled and of oppreflfon is often reported and recorded in Scripturejiread ( Exod: 2.23. Lam: 1 17. flidf: 2. 18. Ffit: 86.14. ) TheoppreiTed who cry are in a fad condition, but the condition of oppreflors who make the poor cry is much more fad; For,as the text hath it,

The cry of the poore cometh up t» God,

Though God ihould not come downe to that, yet that cometfe up to God. And when it is fayd the cry cometh up to him , and not he at the cry. This in:imates the cry of oppreflion, a very loud cry, that's a loud cry that afcends up to heaven; Cities waited up to heavecy are high-walled Cities, and cryes reaching up to heaven, are high-ftrained cryes. The breach of acommandement makes a great crack, efpecially when it is fuch a breach as makes the poore cry too. If a Great houfe, or a Tower fall fuddenly, what anoyfe doth it make ? Certainly the unjuft pulling downe of any poore man, is like the fall of a great houfe, or of a tower, it makes a noyfe that reacheth up to heaven; he doth not (peak of Gods coming downe. When Cain had flaine his brother Abef % the Lord fayd ( Gen: 4. 10. ) The voyce of thy brothers blood cry-eth unto me from the ground ; and fo the cry of Sodom came up to God, ( Gen: 18. 21. ) The. fall of a poore man makes a report as farre as heaven. Among men the fall of Princes and mighty men, makes a huge noyfe,all the world is filled vvi:h the fall of a Prince, 'tis told every where, A great Prince is fallen. But I tell you the fall of a poore godly man, of the meaneft of the fervanrs of God, makes a greater cry then the fall of the greateft: Prince in the world who is not fo. The fall of a poore man by the opprelTion of the wicked, peflibly is no. heard a mile from the place where it was done on eatth, yet it reachith up to heaven; oppreflionhaih not only a voyce , but a very loud voyce. To wrong a rich man, who can beare the wrong and be a rich man ftill, is a fin which hath a voyce in it; but the fin which the Scripture faich hach a cry in it, is the opprelling of a poore man. There is no Iiberty^gi-ven to wrong a rich man, and that would be confidered ; Some

Z z z z take

7»* Chap. 34. An Expfition Hfon the Boek^ 0/ J o b. Verf.28.

cake a kinde of liberty, if he be a rich man that they are to put a reckoning upon, they thinke they may doe it fomewhat largely, and fay, he u able to heart it. But be the man never fo rich and able ro beare it, yet to wrong him is a fin, and a fin that God will cake notice of to puniili. And though he can beare the wrong done , yet the wrong-doer wjU hardly be able to beare it when he comes to reckon with God for it. Thus ( I fay ) to wrong the rich offends God ; but to wrong the poore cryetfa to God; and as it foliovveth in the text.

He heareth the cry of the sifflillcd.

Many cryes come up to God which he doth not heare, he doth not regard them, and 'tis poflible forap©ore man to cry to God and God not heare him, in the fence here fpoken of ; Some poore men cry ( as we fay ) before they are hurt; they cry rather out of diicontent then want, they cry becaufe they have not what they defire, not becaufe they have not what they need. God will not heare the cry of fuch, though poore : but when a poore man is afflicted, when a poore man that is humbled (as the word here • iignihes) an4 layd low inhisftare, is low alfoin fpiric, and

lowly in minde, God heareth the cry of fuch a poore man. If a poore man have a proud fpiric, or is humorous, God will not heare him, though he cry. The word here rendred, ajjlittcJ, fig-nifies not only a man deftitute of helpe, of ftrength, of friends, ^fyj n q^ s - of afflftance, ( fuch is the reach and ftrength of that word ) but he \pe nec%alen-IS one °^ a Emitting patient fpiric, or it noteth a man not only us \cjiftere, fifft> unable to refift his oppreflbr,but, fecondly, unwilling at leaft fed malum p»ti- not forward to make refiftance, but fitting downe by the loffe ustolerantes et q U i e tly, or poflelfmg his foule in patience when he hath loft all Li!coc"^ thac ne P offefl edby opprefflon. The Lord hears the cry of this afflicted man; he will not reject his cry, nor ftop his ears againft it. And wiien Elihu faith, He heareth the cry of the aff'Ued , his meaning i?, he yeilds or grants him the thing he cryes for. Hence note. Firft , Gel gratioufly heares the ery of humble effrejftd ones. Whofoever cry to him upon juft caufe, bsing indeed oppreft, though they are nor godly, yet God will take notice of their cry ; far .he will right the opprened as opprefied, and therefore the jewej kad thole cautions ( Sxsd: 22, 23. Dm: 24.15. ) not

to

Chap. 34. A;t Exfofition upon the Bo^of J o 8. Verf. 28.

to wrong any fervant or ftranger, let him be who or whence he would, left he cry to me (taith God) toed it be fin to thee. But when any are not only oppreft and furfer wrong, but are alfo godly, of humble and lowly fpirits, they are heard much more ; when it is not only a cry of nature, but a- cry of grace • not only a complaining cry, but a praying cry, fciod will certainly hear> (L*£/i8. 11. ) ShaU not God avenge his own ele£i that cry to him day end night ? when it is not only a complaining cry that they are under opprellion, but a believing cry to be, or chat they (hall be delivered from oppreffion , when it is a holy cry, the cry of the eleel, God'cannot but hear their cry.He heareth other crye's, he hearech the cry e>f the Ravens when they call uporihim, and provides for them, much more Will he hear the cry of Saints, the cry of believers, the cry of the humbled and humble. Secondly, as hearing notes granting,

Th.c cry of the offirejfed brings vengeance Hfoneptfreffon.

Read Pfai 1 1,6. Ecclcf. 10. 16. Ifa. 33. 1. Jer. 22. 16 All thefe Scriptures teach this truth, that the cry of theopprefled •brings vengeance on oppreflors i Let the mighty remember, T/7 dat^erotumedling with Gods poor • 'tis dangerous medli#* With ■anypoor, but moft dangerousmedling with Gods poor. Some wilt fay, there is fuch a great man, it is dangerous tnedling with him, and they are afraid to wrong him, they dare not do it; if ever (fay they) he fhould come to know it, he may break our back?, lit on our skirts, and crufh us with his power j but if they can get an underling, a man below them, they prefume there is no^* great danger in opprefling him ; what can he do ? if he bark, he cannot bite ; if he hath a tongue, he hath no teeth ; we can deal with him weTl enough. Thus, I fay, men think it dangerous to wrong great men,but conclude they may do what they pleafe with the poor, and thofe that are underlings; but we fhould more fear to wrong a poor man, then to wrong a rich man, though we ought not to do either; yet, I fay, we fhould more fear to wrong the poor then the rich, becaufe the poor are under the fpecial protection of the great God ; they are under more promifes of protection then the great men of the world are. Therefore Solomon gives that ferious caution, {Trov. 23. 10,11.) Enter not into the

Z Z22 2 Vineyard

724 CtKip.34- An Expofition ttpontht Beol^of ]&*, Verf.28.

Vineyard of the fatherlefs; (do not opprefs the poor fatherlefs,) for his avenger it mighty, and Cjod will f lead his caufefor him. You think you may do any thing with the poor and fatherlefs; O faith wife Solomon, take heed, do not invade the heritage of the fatherlefs, (we are not to take the fatherlefs there in a i\nct fence, for rhofe whole parents are dead, but any that are' poor and low, are fatherlefs> as the Prophet calls them Hof 14.. 3. J In thee the fa-thtrlefs fndeth mercy ; beware faith he how you deal with the fatherlefs, for his Redeemer is mighty: though he hath no might, yet he hath a mighty Redeemer, and he will p lead his caufe for him. Poffibly the poo: man cannot plead with thee, he cannot try it-out with thee! in Law, he cannot fee an Advocate, but God can and-wiH be his Advocate. Therefore you that dare nor wrong the mighty for fear they fhould crufh you, be much more afraid to wrong the poor, for God is their avenger, and how eafiJy can he crufh you ?

Laftly, This is matter of comfort to the godly poor, to the humble and meek ; they may look for help from God in all their afflictions and hard ufagesthey meet with in this world from the hands of men ; when men even eat them up as bread, and ride o-ver their heads as if they were but dirt , they may appeal to heaven and there have audience, they may refer their caufe to God and be righted, He that is their Redeemer is mighty, and he wilt fiead their eanfe ; The expectations of the foor fhatt not urifh for ever f (Pfal, 9. i8.)riaat is,itlhall never perilK

" ' " '

JOB,

"Chap. 34- -A" ^ x }°f xtim *p*»-the Bool^of j o i. Verf. 29. 725 ■

JOB. Chap. 34. Verf. 29.

#*#&* hegiveth quietnefs^ who can make trouble ? and rchen he hideth his face y rcho then can behold him? whether it be done againll a, Nation, or againtt a man only.

THis verfe is an argument or proof of what Elihtt affirmed in-the former , that, God heareth the cry of, the peer : He doubt-lets heareth the cry of the poo r , when he flops or takes away the cry of the poor, when he lets the poor in a quiet ftate, or fettles them in peace, in fuch.a peace, as their proud and wrathful op-^ •preflbrs (hall not be able todiflurb. Thus the Lord dealcth gra* cioufly in reference both to perfons, and Nations, that cry unto him 5 and that's an undeniable argument^ that he heareth their cry, the cry of diftrefied perfons, the cry of diftrefled Nations. - ,

Verf. 2$. When heglveth quietnefs, who then can make trouble- ? and when he hideth his face,who then can beho/d-Mn? whether it he done again ft a Nation, or again ft a man only.

The firft part of the fentence, rendred, when he giveth quiet-neffy is but one word in the Hebrew, we had it before (chap. 3. 12.) where Job fuppofeth if he had died in his infancy, thenfhould-he have been (till, and been quiet, he fboald haveftept, and been at reft. The grave is a filent and quiet abiding place, the dead are quitted of all worldly unquietnets. And at the 26th verfe of the fame chapter, Job faith, / was not in fafety, neither wot I quiet : ( that is, fecure) yet trouble came. So then, as this word notes, the quietnefs of -the dead who have no fenfeof trouble,fo it notes fuch a quietnefs of the living as hath no fear of trouble, when he giveth quietnefs, or as Matter Broughton translates, when he maketh *rnn* - . ^ reft, who &c.* The Italian vet (ion is, if he fendeth home in peace, i„Hiphit!qut-&c. As if it had been faid, // he by his foveraigne fentence freeth ef-era fecit. ■ out of Jlavery and oppr.eftion, of he did the children of Ifrael out of the bondage of Egypt &c. //. he commondeth reft and quiet, then, ■ as itibliowerh,,

Wh*>

7*6 Chap. 34. jin ExfofiuoH upon the Bwk^ of Job. Verf.2o*

Who can make trouble ?

Or, as Matter Broughton renders, whe can difturb ? Who can difeale thole to whom God gives eafe, or opprelle thofe to whom Uod gives protection ? The words bear the fignification of a divine challenge, like that, (Rom. 8. 31.) If God he for us, who can be agar,:ft us ? or like that (wry. 34.) Who flratl laj any thing to the charge of Gods elei\ f Let us lee the man, or the devil,' that can-charge the elect and prevail. Such is the Emphafis of the prelent Text, when hegiveth quictnefs, who then can make trouble f Where is the man,' high or low, great or fmall thar can do it ? •

Further, the word which we translate make trouble frith a threefold eminent fignihcat-ion in Scripture.

Firft, It fignifieth to bemcYed^i to do wickedly; thus we read it at the 12th verfe of this chapter, Surely God will not do wicked-■h. He that is altogether holy and righteous, doth all things ho-lily and righteoufiy. The fame word fignifieth to do wickedly and to make trouble, becaufe to do wickedly bringeth trouble ot-ten upon others, alwayes upon the doers.

^Secondly, it fignifieth to condemn • thus we tranflate, at the

1 ym verfe of this chapter, wilt thou condemn him (as one that hath

done wickedly) who u moft jtift ? The fame word may well figni-

fie to do wickedly, and to condemn, becaufe they who do fo, are

worthy to be condemned. -In this fenfe alio we tranflate ig, in

Jpfo enim con- t h at f amous Prophefie of Chriff, {Ifa. 50. $.) Hen near that jh-

^uTlftVxd™'fl/fi et h me -> ™bo jhall condemn me} or make me wicked and ua-

condemnat. righteous. Thus fome render the minde of Elihu in this place, if

Vulg. hegiveth peace or quietnefs> who can condemn ?

Thirdly,The word fignifieth, as we render,to troublejftcAz&iOz 'vex;fo we tranflate(i Sam.x 4.47 J where 'tis faid of 5<i«/,thac he fought againft alibis enemies on every fide^ again ft Moab\and agatnft the children of ^/immon, and againft £dom, and againft the Kings f?f Zobah, and againft the Philiftmes • and whither foever heturned himfelf h? vexed^or troubled them. The word may be taken in theie three figniheations with a fubferviency one to another ; for he that is wicked, or do-h wickedly, deferveth robe condemned, or, men are condemned becaufe they do wickedly : and he that is condemned by a righteous fentence is punifhed,and cannot but be troubled; a legal feijtence of condemnation, brings a le^al

penalty

.Chap. 34. An Exvofnioa upon the Eoek^of Job. Verf. 29. 727

penalty upon the perfon condemned ; we tranflate clearly to the fence of the Text, who can make trouble, when God giveth qui-etnefs ? for here the word is not oppoied to well doing, or acquitting, but to quietting and pacifying ; when he giveth qmetnef, ■who can make trouble ?

And when hehideth his face, who then can behold h'mi ?

The face of God, by a well known Hebraifme (very frequent in Scripture) fignifietn the favour of God; Mafter Broughton reads when he hideth favour. The favour which we bear toothers, is molt vifible in the face, and therefore the face may well fignifie favour. David over-looking all the good things of this world, prayed for a good look from God in this exprelTion, (Pf*l. 4. '6.) 7 here be many that fay who will fhew m any good ? Lord, lift thou up the light of thy countenance (or of thy face) upon m : that is,fliew us favour, or be favourable to us. And as the greateft good of Sainrs in this world, fo all the good of the next world is comprehended in this one word (PfaL 16. u.)In thy prefence (the text is, in thy face , that is, in the full enjoyment of thy benigne and gracious prefence) is fulnefs of joy. In like fenfe the word is u-fed Pfal. 21. 6. P(d. 67. 1. So then, te hide the face, is to withdraw favour, and kindnefs, love, and refpect; more diftinctty, this phrafe of hiding the flzj-?,hath a three-fold importances may hold out thefe three things.

Firft, a diftaffe either againft perfons or things; we turn away our face from him, or that which we do not like, or is~difpleaiing to us. The hiding of Gods face is a manifeftation of his diiplea-iiire ; In a little n>rath 1 hid my face from thee for a moment, faith God to the Church, (Ifa. 54. 8.) This form of fpeaking is borrowed from their ufage or practice,who refuie to admit into th^ir prefence, or forsuch as look upon fuch,whom they either really hate, or would feem at leaft to be much difpleafed with ; As Da-Wgave command concerning Abfalom{i Sam.14.24.) Let him turn to his own houfe, and let Ivm not fee my face. When God withdraweth the wonted expreffions of his love and kindnefs from a peribn or a people ; then (according to Scripture fenfe and language, he is faid to hide his face from them, Deut. 30. 20. Pfal.

3°-7-)

Secondly, The hiding of Gods face, notes a refufal to help

thofej

728 Chap. 34. An Expfit'wtt upon the B»ol^of J 0 a. Verf.2^ .

thofe who in (traits cry to him for relief and deliverance : For if we will nor give a man our eye,we will hardly give him our hand ; it we will noc fo much as look upon him, we will hardly alfiit him. When God hides his lace, 'tis as much as his denyal of luccour ; Thus David bemoaned himfelf, (Pfal. 13. 1.) whyhideft thou thy face ? that is, Lord, why withdraweft thou thy help from me ? That he was fenfible of luch withdraws jis plain by the prayer which he made, (verf. 3.) Conjider, and hear me, O Lvrd my God ; and by the realonof it given (verf. 4.) Lefi mine enemies fay, 1 have yr evaded Again ft him. We hnde David deprecating the hiding of Gods face upon the fame ground, (Pfal. 44.24. Pfal. 69. 17.)-The Prophet is very exprefs in this point, (Ifa. 59.1,2.) The Lords hand is not fhortned that it cannot fave, neither his ear heavte that it cannot hear ; but your iniquities havefeparated between you 9 and your God, and your fins have hid his face from you, that he will not hear : that is, as he diftafteth, and is difpleafed with you, (o fee denyeth you his ufual help and alTiftance,becaufe ye have great-finn*d againft him.

Thirdly, the hiding of God's face,notes not only fome diftafte, and a denyal of help; but a total flight, or refufal of any cars concerning us, {Ifa. 40. 27 .) Why fayefl thou,0 facob y and^>eak^ efty 0 Ifrael, my way is hid from the Lord, and my judgement is faffed over from my God ; that i^, Why fayeft thou, the Lord takes no care at all of me, and in that fenfe Job fpake, {chap. 24.1.) Why feeing times are not hidden from the Almighty, da they that know him not, fee his dayes f that is, why feeing God doth not neglect times, and feafons, and how things go in the world,(:here time is put for things done in time, why (I fay) feeing God hath not cart oft the care of the things of t;his world) is it thus with me ? Why am I as a man forlorn, and utterly caft oft' ? We may expound Eli hit in all or any of thefe fenfes ; when he hideth his face,o: withdraweth his favourthat is,when God is difpleafedand refuleth to help, wlien God throweth up the care of a mans per-fon,or condition, it cannot but go and be ill enough with him; for as it followeth,

Who then can behold him ?

The face of God as taken for his effential being, cannot at all bs feen, nor can we at all behold him j There (hall no man (faith

the

Chap. 34. Ah Expo fir ton upon the Booj^of J 0 b. Veri. 29. 729

the Lord, Exsd. 32. 20.) fee my face, and live; But, as the face of God is taken for any manifettation of his being, whether in wrath or in love, in judgement or in mercy, foic may befeen: Now when God hideth his face, that is, his favour, and will not give out any pleating manifeflations of himfelfe, who can behold him ? that is, who can behold him with comfort ? who can ftand before an angry God ? or abide his prefence ? As the graciGus prefence of God is the fweete(t,fo the wrathfull prefence of God is the moil bitter thing in the world. When he hideth his face, wh* can behold him f

Some expound thus; if God will not fhew his face, if he is nut pleafed to reveale himfelfe, no man can know, or fee any thing of him ; that's a truth. We can know no more of God, then himfelfe will reveale or'himfelfe to us ; 'tis in his light ( Pfal: 36. p. ) that is, in the light which he cauieth to fhine from himfelfe, thac we fee light, or what and who himfelfe is, who is light,and in whom there is no darkles at a 11.If God will hide his pcwer,or his wifdom, or his truth, or his mercy from us,who can fee any thing of them > though all thefe perfections bs alwayes more glorious in him then the beams of the Sun, yet unlefle God fhew them us, we cannot perceive them. We fee the light of God in Gods light; if God hath a minde to conaeale himfelfe, or draweth ( as it were) a cur-taine between the creature and himfelfe, who can behold him ? we cannot by any ftudy,or skill, or art, or endeavour of ours come to any fight or knowledge of God, further then himfelfe makes himfelfe knowne. This exposition is both true and ufefull; yet I conceive, when Elihh faith, Wh» then can behold him ? his meaning rather poynts at thefe two things.

Firft, Who can have any comfortable enjoyment of him; t« behold a man whole difpleaiure we fufpectedjand find acceptance and freedome with him, is compared to our beholding the face of God. / have feene thy face as though I had feene the face of God and thou, wafi pleafed with me, fayd Jacob to Efau ( Gen: 32. 10.) when his brother treated him fo lovingly contrary to his expectation, he looked upon it as an evidence of the favour of God to him. Or Jacob being much affected with the countenance and kindnefs of Efau, compared his face to the face of God, becaufe in his reconciled face he faw ( as it were ) the face of God tailing upon him. This was Davids argument, that God favoured

A a a a a him

■+

730 Chap. 34. An Exfofition ttfon the Mook^of J © b. Verf.29.

him (Pj^/.- 41. 11 .) becaufe his enemies did not triumph over him ; much more is it an argument of Gods favour, when they fpeake and ad friendly towards us, or when we behold their face and are accepted. Jofeph threatened his brethren, yeefhaU net [ee my face ( or behold me ) except your brother be with yon ( Gen: 43. 3. ) if you come without him , either I will not admit you at all into my preience , or I will look fowerly upon you. Thus to behold God y is to fee hit face ( as 'tis fayd ( Chap: 3 3. 26.) the repenting fick man fhould ) with joy,

Secondly, Who can have any confidence in him, or boldnefs with him;Davld fpeaking of godly and upright men,faith (Pf- 34. 5 .J 7 hey loo\ed{oi y fhall look) unto hlm y And were lightned^and their faces were not afkamed; that is, they beheld God or came to him, with much afTurance of his favour. Some dare not fo much as look ano:her in the face, for fhame or feare ; but when we look a man in the face, it fheweth we have either confidence in him, and freecome with him, or courage enough againft him. Now, if God •hide his pleafed face, or withdraw his favour, who can behold him confidently, or come to him with hopes to fpeed. Fierce Abner fayd to Afael ( 2 Sam: 2. 22. ) Turne thee ajide from following me y wherefore fhould Ifmlte thee to the ground ( I could eafily doe it, and he did it prefently ) how then jhoul^ I hold up my face to Joab thy brother. As if he had fayd, I can have no confidence t© come to Joab, thy Generall, if I fhould kill thee. Guilt of evili done to others, drawes a jealoufie that others will do evill to us, efpecially they who are neerely concern d in the evill which we have done ; we cannot hold up our face to or "behold them with expectation of acceptance and favour, to wbofe neere relations we have been unkind or injurious. Thus, if Cjod hide his face who can behold him ? either with confidence or with comfort.

Some referre the relative him (who can behold him ?) to man*

not to God 1 as if the meaning of Ellhu were this \ if God hide

his face from any man, all men will hide their faces from him too;

§uv favorem Mff ***» *>tll looke \tlndly upon fuch a defer ted perfon, or give him a

ei exhibeb'tt^a good looh^ he (hall have but frownesfrom men,from whom God with-

quo deufxul- draweth his favour ; that's a truth; He that is out with God can-

2 w ' mf ' not keep in long with men. Ufually all forts difowne him that is

» forlorne and forfaken of God ; As when a mans wayes pleafe God

Checaufe then God is pleafed with him ) his enemies [hallbe at

Chap. 34. Ah Kxfofition upon the BooJ^of Job. Verf. 20. 75*

■peace with him ( Pro: 16. 7. ) fo when God is difpleafed with a man, his very beft friends ihall turne enemies to him. Yet I coiv ceive the text carrieth it rather the other way, referring toGou himfelfe ; If God hide his face, who can behold him f that is, who can confidently behold God, or draw neere to him with comfort r And fo it generally comes to paffe, or thus it is,

Whether It be done again ft a nation', or again ft a man only.

As it Ellhtt bad fayd; What I have affirmed, that, when God glveth qmetnefs,no man can mapj trouble,or when he hidcth his face no man can behold him, is appliable to whole nations, as well as to particular perfons. This is an extenfive truth, a truth of large concernment, and therefore a truth of neceffary and important confi-deration.That which may be any mans or all mens cafe,(hould be ftudyed by every man.

Whether it be done agalnft a nation, &c. ^V

The particle which we render agalnft, fignifieth alfo for. We find it fo tranflated Pfal: 32.6. and at the 36th verfe of this Chapter. Now, to doe a thing for a nation or for a perfon, notes the doing of it with relpect to or in favour of either. Thus we commonly fpeake in our language , pray doe fuch or fuch a thing for me. To this fenfe fome render here, whether it be done for a nation, or for a man only. So, M r 'Broughton, whether It be done for a nation, or for an earthly man alone. But,whether we read for, or agalnft, the generall truth is the fame. The word and power of God in fending good or evill upon nations or perfons,in acting for ©r againft them, is uncontrouleable and irrefiftible.

Further, to cleare the text,that word i© the clofe of the verfe, "in 1 tdafigm-rendred only, fignifieth, fometimes together ( Ezra 4. 3. ) fome-fo at fi!" ul iP a -times ah\e ( Pfal: 34. 15.) and fometimes as vVe underftand \ z mer ^ f oim " alone, or only, whether it be done againft a nation or a man toge-ther,or againft a man only or alone, r he matter is alike or the fame to God. Many or one make a great difference among men in any marrer, but they make no difference with God,he can deale with whole nations ( in wayes of Judgement or mercy ) as well as with fingle perfons;yet becaufe of the oppofition which the text makes between one wan and a nation, it is moft futable to tranllate it either only or alike not together.

A a a a a 2 Thus

73* Chap. 34. An Expofition upon the Book^ of J © b. Verf.2p.

Thus we fee, how the Spirit of God by Elihtt hath made a double application of the former part of the text (when he giveth quietnefs , who can make trouble, &c. ) in this latter, firft, to a nation ; fecondly, to aperfon. If the text were not thus expreft, it might be thus expounded and improved without any ftreine at all to it. But forafmuch as the Spirit of God hath told us diftinctly, This Letfure ^ at L ^ s S reat trut ^ CGncernes nations as well as perfons , there-was preached fore we have a cleare ground (besides the great ufefullaefs of it ) upon the Fifth to fpeake to the words in both their references. And this pre-of November fent memorable day ( as alfo their native order ) leades me fpeci-1<?58, ally to fpeake of them, firft, under a National consideration.

When he giveth quietnefs to a nation, who can make trouble or di-fturfa the peace of it. And the text may well refpeft that national blefling, peace, becaufe the word tranflated giveth quietnefs, figni-fies fuch quietnefs primarily, as is oppofite unto warre, fedition, and tumult in a nation ( Je-fk: 11. 2 3. ) And the land refledfrom -warre, it is this word, te^fudg: 3. 1 1. ) The land had reft forty jeares, ( judg: 3. 30.) And the land had red fourfcore yeares. ( 2Chron: 14. 1. ) In his dayes the land was quiet ten yeares. ( Zech: 1. 11.) And behold all the earth fitteth ftill,and u at reft; in all thefe places we have the word here rendred quietnefs fm op-pofuion to warre; who knows not how great an unquietnefs warre makes wherefoever it comes ? and by a like analogie, the word is fometimes rendred to be filent. Warre is full of clamour (Ifarp, 5. ) Every battell of the warrier is with confufed noife. Not only is it fo in fome battells, but ( faith that Scripture ) 'tis fo in all battels, Every battel of the warrier is with confufed noife.Whzt a noife is there in an Army, efpeci?.lly when joyning battell with another ArmyPwhat beating of drums ? what founding of trumpets ? what neighing of h©rfes ? what claiming of armour ? what groanings of the wounded ? When God gives quietnefs or peace,there is none of this noife, none of this confufed noife of the warrier. Hannah faith in her fong ( 1 Sam: 2. 9. ) The wicked Jhall be filent in dark^ nefs ; that is, either they fhall be deftroyed and thruft into their graves, where there's nothing but rottennefs and ftench, darknefs and filence; or they fhall be fo affrighted & confounded with the horror and darknefs of thofe miferies which fhall come upon them while they live, that-they fhall not have a word to fay, the rrouth of/iniquity (hall, be ftopt. In this manner the wicked are filent in

daxkr

darknefs; bun the Lord can make his people filent in light, that is, he can give fuch quietnefs as fhall at once filence the noife of wafre and all their own complaincs.jf^ hegiveth qxietnefs (this blefled filence to nations) rvho then can make trouble ?

• Hence obferve. Firft, The quietnefs or pease of nations is the peculiar gift ofGsd.

Whofoever hath or enjoyet-h quietnefs,'[isGods work,but moft eminently when nations enjoy it. Of nationall quiecnels the Lord fpake by his Prophet ( I fa: 4 ?. 7. ) I forme the light, &c. / make peace, I the Lord doe all thefe things. As naturall To civill light is of Gods formingjas fpiricuall,fo temporall peace is of Gods making. And the Church was confident he would be their peace-maker ( If A: 26. 12.) Lord thou wilt or daine peace for w. Some read it as a prayer, hard doe thou ordalne ( or command ) peace for us ; we as aprofetfion of their faith and hopefull if not full aifurance that the Lord would ordaine peace for them. The Lor^ gives out an order, or makes an ordinance in heaven, when hepleafeth for the peace both of Churches and nations hereon earth. And the Church there had this good ground of their afl'urance, that he. would doe it, even their former experiences of his great power and goodnefs in doing much for them, as it followeth, for thou haft wrought all our workesfor us; As if they had fayd, Lord thofe gracious prefervations which thou haft heretofore given us in trouble,-and deliverances out of trouble, ftrengthen our faith both in praying that thou wouldeft,and in believing that thou wilt, now at this pinch ordaine peace for us. To doe fo is a mighty and a mercifull worke of God, and we may confider it two wayes.

Firft, As the giving of quietneffe to a nation is the restoring of peace, or the fetling of them in a quiet ftate, after they have been tome and troubled with warres, and toffed with continuall tempefts of trouble ( po.Tibly ) for many yeares together. To bring peace out of warre, and quietnefs out of unfetlednefs, is a worke worthy of God. ( Vfal: 46. 9. ) He maketh warres to ceafe to the ends of the earth ; that is, all the world over. The end or ceafing of warre is quietnefs. And toaffure us that the Lord can make an end of warres, the Pfalmift in that place fheweth us the Lord fpoyling all the implements, or inftrciments of warre, He kreaketh.the bow^.and cuts thefpeare afunder, he burneih the chariots.;

734 Chap. 34. An Exfoption upon the Bool^of J © b Verf. 29.

-* " *~ t * "

ots in thepre;Hcre are three great inttruments of warre, the bow,

the fpeare, the chariot, all which are fometimes comprehended under that one word the /»wi, which is the mott knowne and u-niverfal inftruraent of warre. Now,when neither iword, nor bow, nor fpeare, nor chariot, are to be had , we need not feare warre. And therefore that great promife of peace runs in this tenour ( Mic; 4. 2. ) They [haU beat their [words into plow-[hears , and their [peares into pruning knolls ( then prefently followeth ) nation frail not lift up a [word^againft nation^neither [hah they learne warre any more ; There mutt needs be peace when the art of warre is layd by as ufelefle, and (hall be learned no more. That will be a. blefled time indeed when the art military ihall be out of date, and ( being it felfe the greatett interrupter of learning ) fhall be learned no more. When Souldiers fhall turne Husbandmen and Vine-dreffers,^f»»g" their [words into plow-fhears,and their [pear es into pruning hookj, then we fhall have peace, and put away the remote!! feares of warre. When a man cafteth away his fword, we may very well conclude he intends to be quiet. Thus the Lord gives quietneffe, to nations, which have been engaged in warre, by caufing warres to ceafe.

Secondly, He gives quietnefle to nations by continuing their peace, when warres are ceafed ; for unlefle the Lord give a check to the lufts and pa(TiGns,to the wrath and rage of men,plow-fhears are quickly turned into fwords, and pruning hookes into fpeai^es. To preferve peace is the Lords worke, as much as to give peace. Km minor eft It requires the fame or as great a power to keepe our peace as to virtui quam m ake it ; to keepe it out of the hand of the fword, as to get it out qa*rew t p<ma 0 c t ^ t nanc j 0 c tne fword. When the king of JjfyrU threatned Jeru[alem with a fiege, the Lord preferved their peace, and fent Hez,ekiah word ( I [a: 37. 3 5. ) He [hall not come into this City, nor[hoot e an arrow there, nor come before it mth[hields, nor caft a iankj againft it y for I will defend this City tofaveit. The continuance of peace, and quietnetfe, is a continuall giving of ir. Warres returne after peace, as clouds returne after raine, unlefle the Lord prevent and forbid them. And have not we of this nation reafon to acknowledge this - double mercy.

Firft , Was not the end of our lare unnaturall warres, the gift ef God ? was it not he that made our troubles to ceafe from one

end

. 1 __ ■ —f.-

end of che nation to the other, yea throughout the three nations ? If the Lord had not given the fvvord a check, or counter-mand, if the Lord had not called in the commiffion which he once gave che fvvord, it had been devouring flefh,and drinking blood to this very day. We read ( as it were )a dialogue between the Prophet and himfelfe concerning the fword ( Jer: 47.6,7 .) O thou fword of the Lordy ( fayd the Prophet being grieved for the flaughrer and defolation which the fword had made even in a ftrange land ) how long will it be ere thou be quiet ? put up thy fe/fe into thy [cab-bard ; reft and be ft til ; Himfelfe anfwers himfelfe, how can it be quiet feeing the Lord hath given it a charge again ft Afkk$lon y and againft the Sea-jhore ? there hath he appointed it. I fpake to the fword of quietnetfe ( faith the Prophet) But alas! how can it be quiet, how can that /heath it felfe in its fcabbard, and not in the bowels of men, feeing the Lord hath given it a charge againft Ajhkehn ? As if he had fayd, I fee no entreaties can perfwade the fword to reft and quietnefs, till it hath fully executed the command cf God, and done his work, though it be very bloody work, even the making of it felfe drunke with blood. The Lord can make the fword quiet;& it will hearken to no voyce but his;if the Lord give a charge for the fword to returne into the fheach then it will,and if not, it will nor. The fword raged in thefe nations till the Lords work and will was done,and then that had done.And as we have reafon to acknowledge, that the Lord hath commanded the fword back into its fheatb,and given us peace out of warre, fo Secondly, That he hath continued our peace fince the warre, When hegiveth quietnejfe, who then can make trouble f

Note. If God wiH give thefe nations quietntffe , where it was not , er continue it where it ps y there is no power en earth canfttp y or interrupt it.

Who can make trouble, where he ordaineth peace ? Balaam was forced to this confeifion ( when he would have troubled the people of Ifraely and went from mountaine to mountaine to feek divination) I cannot curfe whom the Lord hath bleffed] why nor, 'faid BalaJ^y I will give thee a good fee if thou wilr, no, faith Ba-~ laam ( Numb: 7 3.20. ) The Lord hath bUffed and I cannot re-vtrfeit. We may put this query, when hegiveth quiet r.effe, wh

can

73^ Chap. 34. An Exfofition upon the Beo\^ of J & b. Verf.20.

-f-« , .—. ——

can makj trouble ? efpecially to three forts of perfons.

Fir tt, To politick men; fome prefume they can trouble nations and iliake the furett foundations of peace, with the engine of their braine, with their wit and fubtlety. Yet this engine proves ufelelie and unferviceable to that end, where the Lord gives qui-etneiie. Ahitophell was as an oracle of God for wifdome in his times, and he Itretcht his braines upon the tenters to make trouble, but God fayd there iTiould be peace, and therefore ( as David prayed ) his wifdome was turned, into foolifhnefs.There is no wifdome ( faith Solomon the wife , Pro: 21. 30; ) nor under/landing nor counfel againfi the Lord.

Secondly, We may put the queftion (who can make trouble ?) to mighty men; their power ( the ftrength of their Armies, and arme) cannot dot k } m Senacharib came with a mighty hoft to ditturb Ifraeljbui he could not make trouble,he could not fo much as fl-ioot an arrow againft Jerufalem, when the Lord forbad it.

Thirdly , We may put the queftion (who can make trouble ?) to magicall men or forcerers; They cannot doe it by their wiche-ryes and enchantments,by their clofeft correfpondencies with the devill himfelfe. This was Balaams conclufion, who (it feemes) traded that way to doe mifchiefe ( Numb: 2 3 _ 2 3 .) Surely there is no inchantment agalnfi Jacob, neither is there any divination a-ga'wft Ifrael: according to this time h [hall be fayd of Jaeob y and of Jfrael, what hath God wrought ? When God is refolved to give a people quietnefle, though the devill would, he cannot difturbe them. We need not feare witches or magicians (who correfpond with hell to trouble the earth ) if God fay there fliall be peace; neither policy, nor power, nor witchery, can prevaile againft the purpofe of God.

Then happy are that people, who have the Lord for their God ( Pfal: 144. 15. ) what can a people defire more to make them happy, then to have the Lord for their God , if we consider thefe two things ?

Firlt, God harh a negative voyce upon all the counfells of the wifeft men in the world ; if he faith it (hall not be, it cannot be, whofoever faith this or that lhall be ( Lam: 3.37. J Who is he that faith and it cometh to faffe,when the Lord commandeth rt not ? if he gives not his aflenr, nothing can paflfe into a law.The Lords fingle neg-stiye flops the affirmative votes of all men joyned in one.

Secondly,

Chap. 54. An Exfofition upon the Booi^of Job. Verf. 39. 757

Secondly, The Lords power is paramount ; He can effeft what he willeth , whether men will or no. That's plaine in the text. If he give quiet neffe, -who can make trouble f

To come a little nearerjThis day^this fifth of Nevemberywhich we folemnize in a thanki'ull remembrance of our deliverance from the Gun-powder treafonj.s a very great confirmation of this truth.

Who is there that was alive at that day ( as feverall here I know were ) yea who is there that hath heard of that day, of the fubftance and circum(hnces,of the matter and manner of the G«»*> powder treafon, but can tell us, that a Popifh party at home with their correfpondents abroad,intended to make trouble in this na-tion;furely there was a purpofe to make trouble in the nation that day, if ever there were a purpofe to make trouble in any nation. What did they leave unattempted,to promote the trouble of this nation ? Counfels were joyned for a conjunction of forces to trotf-ble this nation. The men ingaged in that plot, may properly be called Trouble-makers \ It was their bufinefs or their defigne to trouble the waters, tnat tbemfelves might fifh in thofe waters of trouble. We may with refpeft to their purpofe, ( though God prevented it gracioufly ) truly fay to them what Ahab fayd falfly to Elijah, 7 hefe were the men that muld have troubled our lfrael\ they would have made trouble in every way, and in every thing, wherein trouble could be made by men.

Would it not have made trouble to deftroy the King the chiefe Governour of thefe three nations, with his royall iffue in one day?

Would it not have made trouble, to blow up the reprefenta-tive of the nation, the Parliamenr, in one day ?

Would it not have made trouble, to put the whole body of the people into a confufed heape, without a head, in one day ?

Would it not have made trouble in the nation, to have feene Papal power,wkh Popifh Doctrine and worfhip brought in againe upon us with in a few dayes ? .

Would it not have made trouble, to have feene poore foules imprifond, perfecuted, and confumed to afhes for their confei-entioos witnefs-bearing to the truths of the Gofpel ?

Would it not have made trouble, to have loft our civil liberties, and to have had a yoke of fpirituall Bondage layd upon our necks by vvorfe then Eerptian ta<,k-mafters ?

Bbbbb Would

738 Ghap.34- A» Expofitio* *po» the Bml^of ] o *. Verf.39,

Would it not have made trouble, to fpill the blood of thou-fands? Was k not an attempt to make trouble,to attempt all ihefe things which would probably, that I fay not certainly, have been ihe ltVue of that plor, if it had iucceeded ? Let us therefore praife the Lord, who was pleafed to prevent it, and fayd it fhall not be. "^ hey did every thing to make trouble,but make trouble^ hey did every thing, but proi'per in their defigne: They took fecret coun-fell, they took oaths, yea they took, the Sacrament to affure the fecrecy of thofe ccunlels and oaths. All this they did towards the making of trouble, yet they could not; God fayd at that time let England be in quietnefs, and therefore, only, thofe Romifli Emiflanes and incendiaries couJd not make trouble.

Againe, If we confider the prefent feafon wherein we live* 'tis a confirmation of this truth, God hath given usquietneffe for fome yeares; and hath he not preferved this quietnefle hitherto* againft all thofe both perfons and things that would have made tiouble ? if God had not confirmed our peace, we had been in trouble long before this time, but yet our peace continueth, yet it continueth; and is it not wonderfull that it fhould continue, if we confider.

Firft , The fins of the nation which are the feedof trouble, efpecially thofe two generall fins, firft, unthankfullnefle for our peace ; Secondly, our ill improvement of it. How have many a-bufed their peace to nurfe up their pride,wantonnefs and vani y I and being delivered from the feareef men, have even caft off the feare of God! what juft caufe is there , that we fhould loofe that peace which we have ufed fo ill, and have almoft turned into a warre with God himfelfe! yet hitherto the Lord hath given England quietnefc, and none could make trouble.

Secondly , If we look upon the divifions, bo:h in opinion, and affection, that are found among us, is it not a wonder that yet we have peace! if God had not given qtiietnejfe,do\}foi[zttz thefe differences, of which we are fo fadly full, had filled us with trouble lor>£ before this time.

Thirdly, While we confider the different interefts which hava been abetted and hotly purfued by too many in this nation, is it not marveilous in our eyes, that our peace is continued 1 divided interefts make greateft diftances, & open thofe breaches through which trouble ufually enters upon a nation. When a people are o£

Qiap. 34. An Expofitian upon the Sottl^ #/ J o B. Verf.29. 739

ens mind, of one heart and way, trouble canfearce find any way to come in among them. But only God ( who peremptorily gives quietneffe ) can give quietnetfe to and prevent the trouble of a people who are divided in opinions, affections, and Interests. As therefore it is the moft defireable mercy that a people may be att united as one man, in one mind, heart, and way, according to ttys mind, heart, and way of God ; fo it is a molt admirable mercy, to fee their peace continued while any confiderable part among them are dif-united in any of, efpecially if in all thefe.

Fourthly, Confider, that fince the time of our peace, we have had many changes, we have been emptied from veflel to velfel, from hand to hand, from government to government, and from govemour to governour j and is it not matter of aftoniftiment as vvel as of thanks-giving, that yet we have quietnefs! how many have waited and hoped , yea defired and longed for our day of trouble, by thefe changes, revolutions and viciiTitudes, but yet we have peace. Muft we not then conclude, // Godgiveth qmetnefcy none can make trouble • neither our fins, nor our divisions, nor our animofities, nor our changes (hall put it into any mans power (though they put an advantage into many mens hands) to make trouble where the Lord our God is gracioufly & freely pleafed to '^ive us quietnefs.Yet let us be in a holy feare,Ieft we at laft provoke God, and fin away our quietnefs, and make trouble for our felves. The condition of a people who doe fo is very wofuli; for furely (as it followeth in the text)

If he hideth his face, veho then can behold him ?

This latter part of the verfe is applicable to a nation as well as the former, and therefore before I come to fpeake of either with refpect to a fingle perfon, or a man only.

Obferve. God ftmetimes hideth his fact from whole nations , even from thofe nations that have the outward profejjion of his name.

As there are national mercies, fo national calamities, as his people in common may have the fhinings of Gods face upon them, fo the hidings of his face from them. Did not God hide his face from the people of Ifrael, his peculiar people, when they were though a profefling peo?le,yet a very fmfull & provoking people ?

B b b h b 2 (Ifa:

=*-

740 * Chap. $4. ^'» Expofitlon upon the Book^of Job. Verf.2p,

( //*. 59. 2. ) Is it not fayd ( Jar: 7.12. 14, 15. ) Got ye now

am to my ft ac e which was in ShiLh, where I Jet my name at the firft, and fee what I did to it, for the wickednefs of my people Ifrael • God would not alwayes owne than place which he fignally called his a»ne, and had fee his name there, and thar, at fir f ( which was a apeaf endearement of it to him ) but when they finned much a-gainft him, he would not fo much as give them a looke of favour, no nor of pitty, till they turned from their vvickednelfe ; yea he made his ievere proceeding with them a prefident to his people in another Generation,, as it followeth in the fame place. Therefore will I doe unto this houfe which is called by my name , -wherein ye trufi, and unto the place which I gave to you,and to your fathers, as I have done to Shlloh. Ar.d I will cafi you out of my fight, as I h/tve cafi out all your brethren, even the whole feede of Ephralm. There's a nation caft out of the fight of God. To be caft out of Gods fight is more , if more can be, then Gods hiding his face from a people.The Church complained bitterly of this latter (Pf: 44.24. ) Wherefore hide ft thou thy face,and forgett eft our affliction, and our opprejfion. We ufe to fay, Out of fight, out of minde ; and when God leaves a nation under affliction, as if he did not minde them nor cared what became of them , then the Scripture faith, he hideth his face from them, or, cafieth them out of Iiis fight. I fhall only adde three things about this hiding of the face of God from a nation.

Firft, This hiding of his face, is not a fudden act of God, he doth not prefendy nor eafily hide his face from a people. He tells them often he will doe it, before he doth it once. The Lord warned the old world long, before he brought the flood {Gen.- 6. 3. J And the Lord fayd, my fplrlt fhall not alwayes ftrive with man, for that he alfo is flefh : yet his da-yes ( wherein I will fpare him and wait for his repentance ) fhall be an hundred and twenty yeares. Of this patience the Apoftle fpake, telling us (1 Pet-. 3.19,20.) That Chrift by the Spirit which quickned him, went and preached to the fp'rits in pr I fin ( not in prifon when he preached to them, but in prifon ever fince for not obeying what he preached , as the text faith ) which fometlme were dlfobedlent, when once the long fuf-ferlngof God -waited in the dayes of Noah , while the ArVe was a preparing : wherein few, that is, eight foules werefaved by water > 3 Cod did not prefencly hide his face from, that debauched Generation,

ration, who had corrupted all their vvayes, but gave them long warning, even an hundred and twenty years. And how often cud God give warning before he withdrew or hid his face from the people of Ifrael, his fpecial people ? He fent his Prophets ri-fing early, and fending them, faying, Oh do not this abominable thing that I hate, fjer. 44. 4.) And in another place, Ojerufa-lem y bt irftrulled, left my foul depart (or be dtsjoynted) from thee • (Jsr. 6.8.) as if he had laid, I am loth to depart, yea I will not depart, if thou wilt but now at lengrh hearken to my voice, and receive inftruclion.

Secondly, As God is long before he begins to hide his face from a Nation, lb he doth it not all at once, but gradually, or by feveral Heps : we read (Ez,cl^. 9. 3.) how the glory of the God of Ifrael was gene up from the Cherub whereupon he was, to the threjold of thehsufe : Then (chop. 10. 1 8.) The glory of the Lord departed from of the threfcold of thehmfe, and ft sod ever the (fheriwims: And then (chap. I1. 2 3. ) The glory of the Lord went up from the mxdft of the C lt 7> and flood upon the Mountain^ which U on the £aft fide of the City. When the lord was departing from them,he did "it by degrees; he withdrew and hid himfelf by little and little , as in the EcLipfe 06 the Sun, whether partial or total, we obferve the light gradually fhut in and hidden from us.

Thirdly, As God is long before he hiderh his face, and long in hiding it from a Nation, fo ( which makes it dreadful,) his face b*ing once hid,continued] long hid from Nations.He doth not return prefently to them,as he often doth to particular perfons. The Eclipfes of Divine favour abide long upon Nations and Churches. We commonly fay, Great bodies move (lowly ; And God is ufu~ ally flow in his motions both from and towards great bodies; as he doth not quickly remove from them, fohe doth not quickly return to them. He ftayeth long before he hiderh his face, and he makes them ftay long before he caufeth his face to fhine upon them again.Whcn for the iin of Ifrael God gave up both them and the Ark into the hands of the Philirtines (chough the Philittines vexed with the hand of God upon them, lent it back fho-tly af-. ec)k wis bng before it was fully fetled among them,( 1 Sam. 4::i it conn to pafs while the Ark^abode in Kirjath-jearim,, - • ki fang, for it was twenty years^ and all thehoufe of \ :h^Lrrd. The Ark (which was a .%ne of

God's

74^ Chap. 54. An Expsfitisn upon the BeoJ^ofJ 0 B. Verf.2^

Gods prefence with them)being removed,was not foonrefro/dto ics proper place; ye 1 it was 20. years more after that,before it was fee in its place by Davld^ 2 Sam.6.1 7.) And whereas it is faid,that in thole hrft twenty years, they lamented after the Lsrd, this fig-niiiech, that all thofe years God was ('comparatively to what he had fomtimes been J but as a Granger in the land, leaving them under the cruel opprefllons of the Philiftines : nor did they recover his favourable prefence, till they folemnly repented and reformed, putting away their ftrange gods, and Ajheroth, preparing their hearts unto the Lord to ferve him only, as Samuel exhorted them to do at the third verfe of that chapter. The Jewifh Nation in after ages had fad experience of this in the Babylonilh captivity ; when God hid his face from them, it was feventy years before he lookt upon them again : and fince that Nation provoked him (by their rejection of the Gofpel) to lay them afide, God hath hid his face from them above thefe fixteen hundred years, and they are to this day a fcattered unfetled people,and wanderers among the Nations, having their hearts hardned, and their eyes fhut againft the light of the glorious Gofpel. And as the Jewes, fo many Chriftian Churches have for a long time felt the lad effects of thefe Divine hidings and withdrawings. Thofe fe-ven famous Churches in Afia> mentioned in the fecond and third chapters of the Revelation, Ephefa, Smyrna y &c. have been under this woful Eclipfe many hundred years; nor have thofe an-cien: Churches in Africa, where Tertulllan and Auguftine ©rice flourished, recovered the prefence of the Lord to this day. Let the Nations and Churches abroad remember this, and tremble to provoke the Lord to fuch departures and derertions. God hath long hid his face from the Bohemian Churches,& fubje&ed them agiin to the Papal yoke; feveral parts of Germany are under the fame hidings: the light is departed from them, and they are left in much darknefs, their ftate is very deplorable, and their former puriry, both as to doctrines of faith,and practife of worfhip (as to humane help) irrecoverable. And fhould not the dealings of God with them, awaken us in thefe Nations and Churches, to remember and confider the wonderful patience of God in continuing ©ur peace, notwithstanding all our provocations, left at laft he hide his face from us alfo,and then who can behold him ? A throng devils and mifchiefs will foon appear to us with openface,if once

*Cod

Chap. 34. An Exyofition Hfo* the Book^ of j o 1. Verf. 29. 74;

■*«

Cod hide his face. And ic will noc be unufeful to inftance a little in this placej what thofe evils and mifchiefs are which throng and croud in upon Nations and Churche. c , when Cod hideth his face from them.

Firtf, When God hideth his face from a Naticn,he layeth down his former care of them, and watchfulnefs over them, he takes lictle or no notice of their cafe and condition, of their troubles and freights, fas was toucht in opening the Text) he regards not how it is with them, nor what becomes of them. Such apprehenfions the Prophet had in reference unto the people of Iirael, (Jer, 14. 8.) where he humbly expoftulated with the Lord, why art thon at a fir anger in the land\>& at a way faring man that tnrneth afide to tarry for a night; a ftranger or a wayfaring man,intending.to ftay but a night in a dace,thinks not himfelf concerned with the Ihte of thac place; if he can but get a fupper and a lodging for his money thac night,he troubles himfelf no fartherrwhether it be well or ill with the place,whether it be ficknefs or health,if he can make fruit for a mghr, he is latisfied. Thus the Prophet conceived the Lord e-ven as a ftranger among his people, little minding what became of them, whether they did fink or fwim, whether it were peace or trouble, joy or forrow with them. And, further, he reprefents the Lord not only a.s a ftranger, but as a man aftonifhed, not only as a man who cares not to help, but as a man who cannor. An afto-nifhed man, how mighty foever he is, hath no ufe of his might. He that caa do little with his reafon(thac's the cafe of an aftonitn d affrighted man) can do lefs with his hands. Now fuch a one is Cod to his people f that is, he will do no more for them then fuch a one ) when once he hideth his face from them.

Secondly, When the L^rd hideth his face from a Nation, he hath no regard to their prayers and amplications, no not to their f'afts and humiliations; that Tpeaks fadly. Prayer is o%r foft flrength, ic engageth the ftrength of God ; by prayer we have our refcrt to God, and fetch all our help and fuccour in a day of trouble from his All-fufikiency. If once God fay to a people, I will not hear nor anfwer your prayers, they are in a moft forlorn condition. Thus God refolved againft the people of Ifrael, (Jer. 14. 12.) When they faft, I will not hear the'.r ery: And as he wouhi not regird their own prayers, fo he forbade the Prophet to p-ay for their:, (vtrf. 12 .) 7 he Lord [aid untome 7 fray not fir this peo-

744 Chap. 34. An Expoftion upon the Beol^af J 0 b Verf. 2^.

pie for their gtod ; yea, he tells them, he would not regard the prayers and incercelfions of any others for them, (Jer. 15. 1.) I hough Mofes and Samuel flood, before me y (that is, lnould become Advocates in their behalf) jet my heart could not be towards thU tev[/c y (that's a fure and a dreadful prognoftick of ruine, as it fol-loweth) cast them out of my fight, ard let them go forth.

Thirdly, When the Lord hides his face from a Nation, he re-fufeth to give them counfel, or to direct their way. We need the counfel of God as much as his ftrength ; as we cannot do what we know unlels he ftrengthen us, fo we know not what to do unlets he counfel us. And when ever God hideth his face from a people, he hideth counfel from a people. When God hid his face from Saul, who was in a publick capacity, and in a publick cafe, his war with the Philiftines, O how he complained that he could get no counfel, (1 Sam. 28. 6. 15.) The Lord an fivers me no more, neither by ZJrim, nor by Thummim, mot by Prophet, nor by Dreams; as if he had faid, I cannot get a word of direction from God, what to do in this calamitous and intricate condition, wherein my felf and myKingdome areplung'd, by reafon of this Invafion ; I know not what to do, and God will not at all give me any intimation what to do, nor bow to do, what is fafeft, or moft conducing to my ownfafetyand prefervation. The Prophet brings in the Church lamenting this effe& of Gods hiding his face, {Pfal. 74. 9.) We fee not our tokens, there is not any Pro* phet, nor any that can teH how long ; as if they had faid, heretofore God was wont to give us fignes and tokens, he would even work miracles for u?, or he would fend a Prophet to inftru£t and advife us what to do, we had thofe who could tell us how long, that is, how long our troubles fhould laft,and when we (hould have our expected end of them; but now we are in trouble,and no man can tell us how long, now we are left to the wide world, to fhift for our felves as well as we can; the Lord will not advife us what to do, nor give us his minde what's beft to be done, or how to proceed ; thus deplorable was their condition upon ihe hiding of Gods face from them.

Fourthly, (which is yet worfe) when the Lord hides his face from a people, he doth not only with-hold his counfel^, but gives them up to their own counfels,& that is, to their own hearts lufts, (Pf.%1.12.)I[raelwould neneofme(h\th Cod)they would not hark:

en

Chap. 34. An Exfofition upon the Bookjof Job. Verf. 29. 745

en to my voice .- What then ? So I gave them up to their own hearts lufls, and they walked in their own comfels: and char was to give them up to a fpirit of division, to a fpirit of difcontenc, to a fpirit ofenvie and jealoufie, to a fpirit of ambition, of felf-feeking and emulation, and fo to a fpirit of diftra&ion and confufion, and fo to ruine and deftru&ion : fuch and no better is the iiTue, when God gives a people up to their own counfels ; then they foon become a very Chaos, and run themfelves into a ruinous heap. As good lave no counsel from man, ai none bat mans.

Fifthly, When God hides his face from a Nation, he is ready to declare his difpleafure, and the foreft teftimonies of his fierce anger,formally,againft them; God looks upon a fmfully finning people as a burthen upon his heart; he is preft,and even oppreft with them, he loaths them, his ftomack turns at the thought of them, (Ifa. 1. 24.) Ah ! / will eafe me fthe Hebrew is, I will be comforted, or 1 will comfort my felf, that is, I will unburden my foul, and fatisfie my felf by taking vengeance) of my adverfaries, that is,-of my people who have rebelled againft my command, and have been dilobedient to my word.Thefe the Lord counts no more as his children and friends, but as his enemies,and numbers them among his adverfaries ; Ah, faith he, I will eafe me of mine adverfaries, and avenge me of mine enemies : I am grieved to do it, yet I muft do it, I am refolved to do it. As foon as the Lord had declared that he would receive no interceffion for Ifrael, he adds, (Jcr. 15. 1. 2.) Cast them of*t of my fight, let them go forth, and itfhatt, come to fafs, if they fay unto thee, whither fhall we g* forth ? then thou fhalt fay unto them, thns faith the Lord, fuch as are for death, to death , and fuch as are for the fword, to the fwerd; and fuch as are for the famine, to the famine ; fuch as are for captivity, to captivity ; IwiH caufe them to be removed into all Kingdoms of the earth, (verf. 4.) and as I will net pity them, fo none fhall, (verf. 5.) All thefe tokens of difpleafure fall upon a people when once the Lord hides his face from them. Yea then the Lord himfelf will go forth againft them asa fierce Lion, (Hof 5. 14, 15.) He was to Ifrael as a moth^and as rottennefs, (verf. 1 z.) that is, a fecret con-fumption,he would alfo be an open deftru&ion to them as a Lion, yea as a Leopard by the way would he obferve them, or lye in waic for thtm, andmeet them as a Bear that is bereaved of her whe'ps, And rem the very caul of their heart, (Hof. 13.7, 8.) The Lod

Ccccc God

74^ Chap. 34. An Expofition. upon the Book^ of J 0 B. Verf.29.

God takes upon him the a&ings of the moft favage beafts in rjgh-teouihefs, to fhew how much he is provoked, when he feeth his people a£t like beads in unrighteoufnefs, filthinefs, crueltie?,(en-l'ual pleafures; when men behave themfelves Hnlike men, God mil not meet them (as he told Babylon he would nor, Ifa.^y. 3.) at a man, that is, either in the weaknefs of a man, or in the companions of a man ; but he will meet them either as a beaft of prey, who hath no companion, or as God in the fulnefs of his power, not drawing forth, but quite restraining his companions. Yea, the fpiritofGod will ftrive no more in wayes of mercy with fuch a people, but turning their enemy (Ifa. 63.10.) will fight againft them.He not only forbeareth to aflift them againft,& deliver them from their enemies, but even aflifteth their enemies againft them, or delivereth them up into their enemies band.

Sixthly, When God hideth himfelf from a people, he removes their fpiiitual enjoyments ; he takes away his holy Ordinances, his Worfhip, the light and power of his Gofpel, or leaves them no:hing but the (hells and out-fide forms of them ; they (hall be fed with husks, becaufe they have not improved fweet kernels and wholfome food ; they (hall have long fhaddows,but little true light or Sun-fhine. Virion iliall ceafe ; God will take away his Minifters and be gone, and then they are prefently over-run with errour and fuperftition upon one hand, or with ignorance and pro-phanenefs on th; other.

Seventhly, He willfpoil themalfoin their Civil enjoyments, he will take away good Magiftrar.es, who are as a ftafTand a ftay, as a (hield and a (belter to a Nation ; he will break the ftay and ftaff of Government, as he threatned (I[a. 3. 1,2.) and then fas it followeth verf. 5.) The ch'tldefhahbehave himfelf proudly againfi the ancient^ and the ba(e againfi the honourable ; he will leave them to the corruption of Juflice,Judgement fhall be turned away backward, and jufitce fhall fland afar off, and then r+uthfalleth in the firnets', and equity cannot enter , (Ifa. 59. 14.) and after all this, what will he do with them? He will either leave them to the worft of National evils/ total Anarchy, or, he mil give children to be their Princes, and babes fhall rule over them. When God hid his face from the Jewifh Nation, he broke their Government by taking away ten Tribes out of Rehoboams hand, and putting them wider Jeroboam; and out of his hand they fell into the hand of fe-

vera!

Chap. 34. At Expojition upon'the Bosj^of J 0 b. Verf. 29. 747

veral other wicked Princes,til at laft they were carried into captivity by the common enemy.Theie & the like are the woful effects of Gods hiding his face from a Nation; from all which we may well conclude with Elihu in the Text, who then can behold him ) who can bear his wrathful prefence, when his face or favourable ' prefence is hidden from us ? To fhut up this point, I fhall only adde, that becaufe thefe hidings of Gods face are gradual, (as was fhewed before) therefore they are little taken notice of; as the Prophet complained (Hof. 7. 9.) Gray hairs are here aid there upon them, and they know it not; that is, they are itf a declining condition, (gray hairs are the fignes of old age, which is the de- Eorum mihi clenfion of mans life, he alludes from the body, Natural, to the videtw idons-body Civil or Politick, they afe I fay, in a declining, weakning, ™f en f M & fpending condition) yet they lay it not to heart. And that's a fore, J^JJ5?J n ^ i " if not the chiefeft judgement of God upon a Nation, when hiding Uhemtm && his face, he hides his judgements from them, and gives them upfrvepaoemeo*. to hardnefs of heart, toblindnefs of minde, and a lpirit of ftubi- cedendijivo dity, that they fee not nor take'notice of their own danger,no: the C6n ^ mnanii departure of God from them, which is the caufe of it. And if ill ?f t turb<tt ^ t ) the more God hideth his face from a Nation, the more miferable tamum cJvSj: they are, and withal, the more infenfible of their mifery.So much &eos qui in-from that confederation of the Text, as to a Nation, When he gt-P^vivunh veth quietnefs, who can make trouble ? and when he hideth hisface, S" 11 ^* who then can behold him ? Whether it be again ft a Nation^

Or againfl a man only.

As this verfe refpecls a man only, or a jingle perfon, it is expounded two or three wayes.

Firft, Of Oppreffors and wicked men; as if he had laid, when God will give a wicked man c/Hietaefs or prosperity in his Jinfttl way, who can make his eflate troublous, or trouble him in his efiate ? f^> frail be quiet while the will of God is tofujfer him to be [9 ; and if God once hide his face from him, that is, dcclarethdlfplsafnre again]} him, who can behold him ? that is, who amona the mi<hti'eft of wicked o; i 0 „ t „„._i opprejjorsy can lift himjelf up againjt, erjtaad before God ? tribuat impti,

Secondly, The words are expounded of the opprdfed, or o£qu»iUius p6~ godlymen; as if he had faid, when God is minded or refolved "w&jtffo to give peace and quietnefs to any of his faithful fer.v^nts,who can ai ' CJna J u hinder rum, or trouble them ? ana wnes he is piea,ed for reafons ^& f . gi

C c c c c 2 beft Philip.

74$ " Chap. 34. An Expfitm upon the Bool^ of J e b. Verf.29.

beft known ro himfelf>to leave any of his faithful fervants in dark-

nefs, and withdraw the light of his countenance from them, who

among them can behold him ? that is, bear or endure his angry

appearances.

Quum ipfe A third expounds the former part of the verfe according to the

tranquiflat fecond Expofition of the whole verle concerning the opprefied

Cfc.mifiros af- or afflicted godly, if God will give them quietnefs, -who ean give

^.a^ouism- them trouble ? And the latter part of the verfe, of Oppreliors,

am abfondit *f J 3 ' hidcthh'ts face from mcitd and MJ*ftmen y who can behold

faciem ( fc. ab him ?

improbu) quis Further, Seme who take this fence, do not underftand it as an contemplabi- a & G f God hiding his own face, but as an act of God hiding the ^Imrobo*' face of ^ e vv ^ cked Oppreflor; as if it had been faid, when God run averfanti h'^eth a wicked mans face^and wraps him up as a condemned man^oz Deo aufit obji- when, by the command of the Magiftrare, after his legal tryal his j?cT(?..Jua. face is covered,being ready to feal the warrant for his execution ; (Hamans face was covered as foon as the Kings word went out againft him) then who can behold him ? Some infift much upon this interpretation, in allufion to the cuftome @f thofe times, when condemned malefactors had their faces covered; and indeed, when God wraps up the oppreflors face as a condemned man,»/w can behold him, that is, who can hold up his face againft God, or refitt him in this work of juftice. But I intend not toprofecute the perfonal confederation of the Text under thefe diftinct notions, but ("hall only take up the general fence ; when he giveth quiet nefs to a man, who can make trouble ? and -when he htdeth his face from a man, who can behold him ? I fhall only adde Mafter Broughtons glofs upon the whole verfe ; when for the poor he kills the mighty, none can flay him ; and when he hideth his favour , none can findeit.

Hence Obferve. Fir ft, The quiet nefs or peace of any man y of every man y u of the Lord.

If God will have a wicked man live in quietnefs, fo it fhall be, and God hath given, and doth often give them quietnefs. I have feen the wicked in great power, and fpread'wghmf elf like a green Bay tree, (Pfal. 37. 35^ David fpake this from a good witnefs, the fight of his eye : I (faith he).have feen the wicked in much

outward.

(Chap. 34. An Expofttion upon the Bot)^ of J 0 B. Verf.29. 749

outward pomp and fplendour, and as the outward peace and qui-etnefs, pomp and fplendour of the wicked is from God, fo alio is both the outward and inward peace of any godly man.

Firft, The outward peace, or the peace of a godly man in his outward eftate, is of the Lord, (Pfal.q.%.) I will both lay me down in peaceand fleep, for thou only make ft me to dwell in fifety ; that is, thou O Lord wilt watch over me in the night, and not buffer me to be furprized by any fudden danger, and therefore 1 will quietly repofe my felf upon thy gracious promifes, and rhrow off thofe cares and tears, which as thorns in the pillow, would not fufter me to reft,when I lye down in my bed:theLord is my fafety, even the reft of my body. In the 5th chapter of this book (ver. 23, 24.) E/ip/w*. telleth us, howtheLord fecures the outward condition of a good man, and gives him fuch quietnefc, that even the very beafls of the earth fhall be in league, and the ft ones of the field at peace withhin?^ and he (hall know (or be aflured) that his tabernacle fhall be in peace.

Secondly, The inward peace, the foul peace,the fpiritual peace of a godly man is much more from the Lord ,(John 14. 27.) Peace I leave with you, my peace I give unto you, not as the world giveth, f9 give I unto you ; as if Christ had faid, I will not deal with you after the rate of the world, that is, either deceitfully and falfly, or'rigoroufly and unjuftly ; I will not give you fuch meafure as the world gives you, nor in fuch a manner; I give you my peace, therefore let not your hearts be trmbled, neither be you afraid : what-ever outward trouble the world can give you, be not afraid of it before it cometh, nor troubled at it when 'tis come, I will give you inward peace in the midft of all your troubles. Chrift invites the weary and the heavie laden to come to him, with this promife, I will give you reft, (Matth. 11. 29.) foul-reft he mean-eth ; that Tide or name of Chnt\,Shiloh, (Gen.49.10. The Scepter fhall not depart frcm Judah, until Sh'rfoh come) fignifies tranquility, peace, and reft ; As JefusChrift hath bought cur peace and reft with his blood, fo he bears it in his name. The fountain of our foul-peace is the heart of the father, Grace a-<d Peace from (jod the Father, &c. (Col. 1.1,2. 1 Thejf. 1. 1.) The purcrnfe or price of this peace, is the blood of the Son, ( Col. 1.22.) He bath made our peace through the blood of his Crofs: Our peace coik dear, it coft blood, and that the blood of the Son of God. The

convey-

■+

conveyance of this peace is made by the holy Spirit; he is fenc to bring the good tydings of peace unto believers: the Spine fpeaks peace from God,and wimefieth with our fpirits,that we are ac peace with God. And as this peace is at firft from God the Father as the fountain of it, & from God the Son as the Purchafer of it, and from God the holy Ghoft as the Speaker of it;fo the continuing and renewing of this peace is from the fame God. He efta-biifheth and fetlech the heart in that peace which he hath given, and he reftorerb that peace when at any time we have loft it> and the heanisunfetled. David's foul being unquiet, and his peace ravell'd after his fin, he addrefled to God for the renewing of it, ( Pj'al. 51. 12.) Reftore tome the joy efthyfalvation. David petitioned the reftoring of his peace, while he petitioned the refto-ring of his joy : 'tis pofTible to have peace without joy, but there can be no joy in that foul, which hath not firft attained to peace. We muff wait upon God both for the reftoring of our peace when it is departed, and for the continuance of it when it is enjoyed. When hegiveth quietness to a man,either as to foul,or body,or both,

who can make trouble ?

Note, Secondly. The qnietnefs or peace which God beftows upon any person is *m invincible, an infuperable peace andqwetnefs, as to all that this world can do, or he fuffer in this world.

If God will give a quiet outward eftate, no man can difturb ir; when God <»ave lob outward quietnefs, what a mighty man was he ? how did he flourish ? Nor could any break his outward peace ; Satan confeft it in the firft chapter, Thou haft made n. hedge about him, and about his houfe, and about all that he hath, on every fide; there is not the leaft gap open, no nor ftake loofned in his hedge, who can touch him ? who can come at him ? I cannot touch him, Sabeans and Chaldeans cannot touch him. While the Lord giveth and guardeth our outward peace, it is inviolable. And as to our fpiritual peace, if the Lord fpeak ir, who or what can trouble the foul ?

' Firfr, The afflictions, tribulations,and vexations which we meet with in the world,cannot trouble this inward peace; while ttorms are withoiitjthe're will be a calm within; the foul may be at peace,

and

Chap. 34. An Expofition upon the BooJ^ef Job. Verf. 29. 751

and the confcience quiet, in the greateft vifible confufions. Let the world turn about and overturn, let it fhake and break into a thoufand pieces, this peace abides unfhaken, unbroken: let the world rage in the heat either of war or perfecution, yet the heart is ferene,fixt, and quiet, like Mount Zion, that cannot be removed. Cfarill tells hisDifcioles {John 16. 33.) 7hefe things have I / (token wtoyvH, that in me ye might have-peace ; (and in the fame verfe he foretells them) In the world you fhall have tribulation: as if he had faid, you fhall have a peace concurrent and contemporary with your tribulation; trouble from the world fhall not hinder the peace you have from me ; yea,my peace fhall conquer the troubles you have in the world. Thus the Prophet tryum-phed in believing, (Hab. 3. 17.) Though the labour of the Olive fhouldfail^ and the Vine yeild no fruit, though there be no Calves in the ft all, nor Sheep in the fold, &c. yet I will joy in the Lord, and rejoyee in the God efmy falvatwn. To rejoyce in the Lord,is more then to be quiet, or to have peace in the Lord. Joy is the exalta tion ef peace, it is the mofi delicious fruit of peace : The worft of worldly evils cannot defpoil us of the leaft purely fpiritual good, much lefs of the greateft. Him wilt thou keep in perfect- peace ', whofeminde isflayed on thee, (Ifa. 26. 3.) That's perfectly perfect to which nothing can be added, and from which norhing can be taken away; yet that is truly perfect, to which though iom-thing may be added, yet it cannot be either totally or finally taken away. Such is the foul-peace of true believers in this life, and therefore a perfect peace.

Secondly, As outward tribulation cannot hinder the foul-peace of a godly man, fo the policy, plots, and temptations of Satan our arch-enemy cannot, yea his charges and moit fpiteful accusations fhall net. The great defigne of the devil, is, to deftroy and devour fouls, his own condition being moft miferable, he at once envies all thofe who are not in the fame condition, and attempts to make them fo ; and when he fails in that attempt, the deftru-&ion of fouls, yet he will not ceafe to attempt their molestation,-and to trouble thofe whom he canno: utterly devour. Now, as Satan cannot at all prevail in the former attempt, the deilroying of fouls, fo he cannot wholly prevail in the latter, the troubling of fouls. Hence that g-Han: challenge of the Apoftle, (Rom. 8, 33, 34.) F/ho fhall lay any thing to the charge ef Gsds elett ? t(

V.

75 2 Chap, 54. An Exfojition ttfon the Beok^of J © b Verf. 29.

is God that jttft'ificth : who is he that condemneth, it is Chrift that dyed, y*a rather, that is rifen again , &C. As if he had laid, lee aii the enemies of our fpiritual peace rife op and combine together, they lliall not be able to condemn, that is, wholly to dif-courage or difquiet the heart of a believer, he having received (his quietus eft) reft and peace from God, in the juftification of his perfon, and the pardon of his fins. Satan can do much, and would do more (if his chain were lengthned,and he not retrained) to the trouble and moieftation of our fouls, there's not a godly man living t"hould reft an hour in quiet for him, if he might have his wiih or his will; but becawfe God gives quietnefs to fome believers, and will not have it f© much as ftirr'd, therefore Satan cannot make any trouble at all in their fouls, but they live in the conftant light of God's countenance, and in the joy of the holy Ghoft. And becaufe the quietnefs which every believer hath is the gift of God through Jefus Chrift, who hath made their at-tonement, and eftablifred their peace, through the blood of his Crofs, therefore Satan cannot make any fuch trouble in any of their fouls, as fhall for ever deftroy their peace, or diffolve their quietnefs, though for many reafons, all fervinghis glory, and their good,God fuffereth fatan many times,pofIibly for a long time to entangle and interrupt it. Temptations to the committing of fin, and accufations or charges about fin committed, may exceedingly hinder and thake the peace of a believer; but, as the fins to which he is tempted cannot hurt his peace, when fee refifts and overcomes rhem, fo the fins into which he falleth through temptation, cannot deftroy his peace, becaufe thofe fins ftiall certainly be deftroyed both by repentance and pardon.

Thirdly, The thunders of the Law cannot take away the peace of that foule, to whom God giveth quietnefs. Chrift having in his owne perfon fullfilled the Law for beleevers, both doing the duty,and enduring the penalty of it, he hath delivered them from the terror and curfe of the Law, himfelfe having been made a curfe for them( Gal: 3.13.) So then if neither tribulations nor temptations, nor the terrors of the Law can make trouble, where God giveth quietnefs; we may conclude, nothing can.

There is a double Consideration upon bo:h which, we may de-monftrate,thatif God giveth quietnefs,either outward or inward, cone can snake trouble.

Firft,

Firft, Becaufe, as God is foveraigne and fo may dilpofe peace and quietnefs, to whom he pleafeth, or at his pleafure, when he will, or to whom he will; Co he hath an all-iuflkiency to main-taineandconfirme,topreferve and protect the oucward peace of any man, againft all the powers of this world ; and the inward peace of a godly man againft all the powers of hell, againft the terrors of the Law, and che accufations whether of Satan or of his owne Confcience.

Secondly , None can deftroy the peace of a godly man, becaufe it is a perfect peace, as was fhewed before from that pro-mile in the Prophet ( I fa: 26.3.) Him wilt thou keepe in perfetb yeace whofe mind isfiajed on f/>w.For,being a perfect peace it will notdecayofitfelfe ; and becaufe'tis perfect God will neither deftroy it himlelfe, nor fuffer any elfe to deftroy it. Marke ths perfeft man (faith JD*wW, Pial: 37. 37.) and behold the upright\ for the end of that man is pace. He is a perfect man whofe end is peace, and that is perfect peace which holds to the end, or which lhall never end. The peace which God giveth is perfect j Firft, becaufe 'tis eftablifhed upon perfect righteoufnefle , the rtghte-oufnejfe of God. That righteoufnefle which is the roote of our peace is called the righteoufnefle of God,both becaufe God hath appoynted it, and becaufe God hath wrought it. Jefus Chrift Cjod-man is the Lord our righteoufnefle, and the Prince of our peace ; or as the Apoftle exprefleth it (Heb: 7.1,2.) He is Mel-chifedeC) being by interpretation King ofrighteoufneffe , and after that alfo King of Salcm y which is King of peace. (Ifa. 32.17.) Th* work^of righteoufneffe is peace y and the fruit of it is efuietneffe and af-fnrance for ever. Righteoufnefle is fuch a foundation of peace, as cannot be fhaken , and therefore that peace which is built upon it cannot be utterly overthrowne, how much foever it may be fhaken.

Secondly, 'Tis a perfect peace, becaufe it was obtained by an abfolute victory over all the enemies of it. That people muft needs be in perfect peace who have got a perfect conqueft over all their enemies, and have got their oppofers under their feet. Now the fpirituall peace which God giveth his people, arifeth from a perfect conqueft over all their enemies. Firft, the world is perfectly conquered by Chrift {John 16.% 3 .) Be of good cheare^ I have overcome the world. Secondly, the Devill is perfectly con; D d d d d quered

-h

754 Chap.34' M Expofition upon the Bool^of ] o n. Verf.sp.

quered by Chriil ( Heb: 2.14.) He hath deflrojedhim that had the power of death, that is, the j)eviU. He-is more then conquered who is deftroyed ; Chrift hath deftroyed the Devill, who is the deftroyer, though not as to his being, though not as to his will to deftroy, yec as to his power to deftroy thoie whom he hath redeemed, and will eternally fave. Thirdly, Chrift hath alio perfectly conquered the Law (not by deftroying but) by fullrilling it. Chril 1 was above all that the Law required or commanded, and fo he did at once freely fubmit to it, and fully ( as to any hindrance of a believers peace ) fubdue it, he holdeth it under him as well as he was made under it. And he was contented for that very rea-fon to be made under the Law , that he might hold it under him, and that we might not be under ( the dread of) the Law (though we muft walke and worke by the rule of it) but under grace.

'Tis matter of itrong confolacion to poore ibules, that when the Lord giveth qmetnefs none can ntakj trouble. And hence we alio leame, that all the breaches which are made upon the peace of the people of God, are from God himfelfe. As rhofe breaches are meritorioufly from themfelves, fo efficiently from God himfelfe ; till he breaks their peace none can.-

Thirdly, From the fecond branch , when he hideth his face, who then can beheld hint ? This being applicable to a (ingle perfon as well as the former.

Obferve. Ged fometimes clouds his face from his owne fervants, and children.

Thefe words, When he hideth his face, fuppofe that God fome-titr.es doth fo, and the Scripture elfe-where teftifies that God hath often done fo ; Cjodhath Icvealwayes in his heart towards his children, but he hath not alwayes favour in his face towards them -his appearances are not alwayes the appearances of a friend, he may appeare angry, and ttirne away his face as if he would not be fpoken wirh. Of this we find frequent complaints in Scripture ; and I might fpeake much to this poynt, but 1 have already met with it ( Chap: 13. 24. ) and therefore I pafle from it.

Only from the connexion of thefe words, when he hidethh's face, who can behold him ?

No:<*

Gfeap. 34. An Exyefitio* ufon the Bo&k^ef J 0 B. Verf.29. 75 j

■ —— —■ *

Note. 7 he hi ding of Gods face^ or the vayling of his favour is exceeding grievous unto any perfon.

When he doth ir, who can behold him ? This manner ©f fpeak-ing doth not only hold out, that if God will hide his face no man can fee him, or know him; for God is a fecrec to all men untill he is pleafed to reveale himfelfe ; yea all the truths of che Gof-pel are fecrets, and myfteries, till C*od is pleafed to reveale them and make them knowne ( Math: i 1. 2 5. ) Father I tha>\ thee ( faith Chrift) that thou haft hid thefe things from the wife and prudent, and haft revealed them unto babes; that is, thou haft not 0-pened them to the wifeft, &c. ( there needs no other hiding of them from the wifeft of men,than a forbearance to open them)buc to the babes,who are (though weake,yet ) humble and teachable, thou haft opened them , -and opened their eyes and hearts to fee and receive them.This fpeech holds out not only this truth, thac when God doth not reveale himfelfe, no man can know him or any thing of his minde, or that>neirher his nature, or his will are knowne but by fome way of revelation ; but this forme of fpeak-ing ( who can behold him ? ) plainly tells us, that if God hideth his favour,he is fo terrible,that none can have the boldnefs or courage to behold him. For the hiding of his face, implyeth an appearance of anger and difpleafure ; and when he is angry, who can behold him ? If the children of Ifrael could not ftedfaftly behold the face of Mofes for the glory of his countenance , as the Apoftle fpeakes ( 2 Cor: 3. 7. J furely then no man can ftedfaftly behold the face of God when his countenance is filled with wrath. Some faid to Chrift ( John 14. 8. ) Shew us the Father and itfuf-ficeth; that is, reveale to us the love and good will of the Fa:her, and that will fatisfie us, that will fill up all the defires and longings oiour foules; we fball have nothing more to wifh for, nothing more to look after,if thou wilt but fhew us the father.Now, on the other fide, if the Father will not fhew himfelfe, if the Father will hide himfelfe from the foule , what then can fuffice ? what can comfort ? where is our refuge or reft ? As when Cjod u~, 3 .„ quiet and favourable to us, he can make all things favourable *ndj eHf m j* quiet to us-, So, if God be difpleafed, nothing can be pleafing eolat omnia.' ' a foule that is fenfible of his difpleafure. A believer loofes not

756 Chap. 34. An Expofition upon the 3oo\^ of J © b. Verf.25>.

m*-

only the joy and triumph of his faith , but bis very peace, he is not only in a dark, but in a difturb'd condition, not knowing where to repofe himfelfe, or reft his head, when God hideth his face.

Take this inference from it. If the hiding of Gods face be fo terrible, then'take heed of pro* voting him to hide his face*

For though we are not tenants at will for our peace in- reference unto the world, in reference to men, in reference to de-vills; yet we are only tenants at will for our peace in reference unto Gsd. He can take away our peace ;and he doth ufr.ally continue our peace, only fo long as we behave our felves well. As fome have Letters Patents for great offices which run in that tenour ; They (ball enjoy them ( quam diu ie bene getteiint ) at long at they carry themfelvesweli ; but upon default or male-ad-miniftration they may be turned out ©f all; io I fay, though we are not at the will of the world,nor of any creature, for the holding ©four peace, yet we are at the will of God for it. And as he. fometimes meerly out of prerogative hideth his face ( as was (hewed Job 13.24. ) that he may try what a foule will doe in a dark condition, and that he may declare what the ftrength of his invifible grace can doe when nothing is vifibIe,no not any the leaft. rayorfoine of favour from himfelfe to fupport and comfort the foule, I fay, though God doth thus in a prerogative way fometimes hide his face ) yet ufually he doth it not,but upon lime default in us,efpecially our neglect of him ; when we regard not the face of God, and grow flight as to our valuation* of his prefence, then he withdraweth his prefence and vayles his face towards us; and when we fall into any groile fin (fuch was the cafe of David, ffal: 51J God takes us upon default, and leaves us in a fad condition, as he did David , who complained that even his bones were Woken, and that he had loft the joy of his falvation, which upon the renewing of his faith and repentance, he be«g'd earneft-ly might be reftored to him, and 1: >.vas. Therefore if you would tyepe the light of Gods (Countenance, keepe clofe to the light of Gods Commandement. No marvaile ii we be under the hidings of the face of God, when we are turning our backes upon God ! Sin is a turning from Gcdj a turning our backs upon God ; and is it any

wonder

Chap. 34. An Exfofit'wK upon the BooJ^of J 0 b. Verf. 29* 757

wonder if God tume his face from finners ? Toturne our backe upon God is the woril of a finfull condition, and to find God turning his backe upon us, or hiding his face from us, is the vvorft of a miferable condition. What can comfort us, when the God of all confolation will not look upon us, unlefle in ctii-pleafure ? What pleature ( but the pleafure of fin for a feafon, which end?,, without repentance, in endlefle torment, what pleafure, I fay ) can that loule take in whom God taketh no pleafure,or with whom he is not pleafed ? It is very fad with the foule, when we loofe the fight of our owne graces ( fometrmes a gracious heart cannot fee any worke of grace , nor perceive any workings of grace in him, but thinks he hath no faith in God, n® love to God, no for-row for fin, this is fad) but it is much more fad to loofe the fight of the face of God, to have the favour of God withdrawne from us. This made Jonah complaine {Qhap: 2.4. ) I am caft 9ut of the fight of'thine eyes ; he lookt upon himfelfe as an out-caft, and then Jtnah thought himfelfe as call into the belly of hell (v. 2.) When God hides his face from us,or will not vouchfafe us a fight of his pleafed face, we are as in the belly of hell, as Jonah bemoaned himfelfe. What is the glory and happineffe of heaven ? Is it not the fight of the face of God ?. is it not the cleare viiiotv and manifelhtion of God ? Glory is that eftate wherein God will never once hide his face , nor look off from his glorified Saints, no not one moment to all eternity. Now the happinefTe which we have here, the heaven which we have upon earth confifts in this alio; when we live neere God by believing, and behold his face.; by faich ; when God lifts up the light of his countenance upon us, we are ( as it were ) lifted up from earth to heaven. As vifion in heaven mil make us happy for ever, fo hidings on earth make as miferable for the time. And that which is the very hell of a godly man upon earth, the worft hell, he can or (hall have, is this, when' God hideth hi? face from him; Therefore take heed you doe not put the Lord upon withdrawing from, you through your default; This favour, the fhine or light of Gods face is continued or denied to us, ufually upon thefe termes,. as we behave our felves well or ill towards him.

J O B„

75$ Chap. 34- An Expedition upm, the Beol^of \ o*. Verf.30.

JOB. Chap. 34. Verf. 30.

That the hypocrite reigne not, left the people be en-

Inured'

Tl i

iHzte words are the conclusion of Elihus difcourfe, about the executions of divine Juftice, upon the ions of men ; And in them we have two things • Firft, the power; Secondly,the impartiality of divine Juftice. God is fo powerfull, that he can pull downe the Mighty, and he is fo impartiall that if there be cauie, he will not fpare to dee it.

Or in the words we have to confider thefe three things.

Firft , The character of the perfon upon whom the juftice of Cod is executed, The hypocrite.

Secondly , The Judgement it felfe, 'tis a ftop to his great-neile, that he reigne not.

Thirdly, We have the grounds of this Judgement, which are two-fold.

Firft, His wicked purpofe, againft the people; He,if fuffered, would lay fnares for the people.

Secondly, Gods gracious prote6tion of the people; He will not have the people enfnared.

That the hypocrite reigne not, left the people be en[nared. q)H fgnificai what a hypocrite is, and what the importance of the original Un^tfemw-wor< ^ 1S > ^ ere cran ^ ace ^ hypocrite, hath been opened from fame autem vertitur °ther pallages in this booke. I ihall only fay thus much further, typocrita. that the word imports, Firft, a filthy thing difguifed or covered ; For a hypocrite is a filthy prophane perfon, under the cover or difguife of holinefs. Our English word knave is neere in found to this Hebrew word chanaph, and fome conceive'tis derived or taken from it. And to be fure, every hypocrite is a prophane perfon, though all prophane perfons are not hypocrites; Some wicked and prophane ones care not who knoweth they are fo ; yet very many who are indeed prophane and wicked cover it, what they can, and ("hew that only whereof they have only a fhew, fomewhat of godlinefle or of goodnefle.

Againe, There are hypocrites of two makes or ftraines;

Firft,

Chap. 34. An Exf option npon the Boo\^ of j o ». Verf. 30. 759

Firft, Religious, or Church hypocrites. Secondly, State, or Civil hypocrites, and fomtimes thefe two are combined in one. 'Tis pofliole for a man who pretends not to Religion, yet to be a hypocrite ; A Migiftrate, whether lupream or fubordinate, may offer very fair for the profit and liberty of the people whom he govern-eth, when he mindesnofuch thing, j yea, he may not only offer fair for the good of a people, as to their outward profits and liberties, but as to the good of Religion, and the benefit of their fouls, and yet minde no fuch thing ; we may take the hypocrice in this Text, as twitted up, or compounded of both thele j The State hypocrite and the Religious are fomtimes bound up logeiher. That the Hypocrite

Reignenot.

Toreigneis thepriviledgeofSupream Powers; By me Kings reigne, faith Wifdome, that is Chrift, (Trov. 8. 15.) and when Faul law how high the Corinthians carryed it in fpirituats, he by way of allufion tells them ( 1 Cor.4. 8. )ye have reigned like Kings without us; ye are got (as ye fuppofe) to the top, and into the very throne of Religion, and you think your felves able to manage all difficulties, and can do well enough there without our help; But to the Text.

This not reigning of the hypocrite may be taken two waves.

Fir ft, As a flop given him by the providence of God, from/n TlvCiD getting up into the throne, or from getting the power of a Nation neregnat^iem into his hands; thus fomtimes God faith to the hypocrite, Thox 1 ] ls 8 atwnem fhalt net r eigne, that is, thou (halt not exalt thy fell, though thou )^1^ noran attempt it. e> in

Secondly, This not reigning may be taken for a ftop to the pro- ''VJp 1QQ grefs of his power, when he ruth both attempted and attained ir; aty ojjendicul» and that two waves, ei:her firftby taking him away from his ^cw-fi ml ] teY ut ™* er; orfecondly, by taking away his power from him ; ^^^^t/Llhtiaii-' told Belfcaz,z,ar, while he minded him of the. greatnefs of his fa- CTU /£> poten-cher Nebuchadnezzar (who rndall the world (upon the matter) tu,quiregesde at his command) as alio of his fall from that greatnefs, (Dan. ^jhronofiwdz-19, :o.) Whom he would, he fetup ; and whom he would , he patJj cttu *$°?t' down; but when his heart was lifted up, and his minde hardxed in cue ^ i netittm ■pride, he was dcpofed from his Kingly Throne, and thejtook^ his\ibereiab&i-

gloryfrom him: He wasdeoofed, or as the Chaldee hath it, (fo we wtyrannide.

putMerc.

j6o Chap. 34. An ExpoJitioH upon the BooJ^ of Job. Verf.30.

put in the margin) He was wade to come down from hk Trine elj throre • cuher of chefe vvayes doth God (who is the King of kings, and Lard of lords) when he pleafeth, put a flop to, or check the progrefsof falfe hearted Princes,that have either got their power by harteries and pretentions to that good which they intended nor, or who exercife their power fo. That the hypocrite reigne

Left the people be enfnared.

The root of the word here rendred toenfnare, fignifieth the Spreading of a Net, or the fetting of a Grin, fuch as Fowlers and Hunters make ufe of,to take Beafts or Birds with; and thus God himfelf fpake concerning his dealing with Babylon, (Jer. 50.24.) / have laid a fnarefor thee, and thou art alfo taken, O Babylon, and thou vraft not aware ; litteral Babylon was a fnare to the people •of God of old, and fo is myfticai Babylon at this day. The great Hj/pscrlte^r Snare-fetter feigns in or over Babylon ; therefore faith God, thou who haft fet fnar-es for my pestle, ihall be enfnared, thon fliak be taken unawares, I have fet a fnare to catch and hold thee fat*. When Elihn faith, left the people be enfnared, it feems to intimate, that God will prevent the enfnaring of a people by the hypocrite; He fhallnot reigne, left the people 6e enfnared, ot Jeft they fhould come into fnares/ There is another reading,which gives the reafon from the fnares which the people have a I -eady been entangled with, beeattfe of the fnare, or becaufe the people have been enfnared, (therefore faith the Lord) let not the hypocrite reigne ; thus God revengeth the peoples wrong, and doth )u(Kce upon thofe that had fet fnares for them. So much for the general fence of thefe words, and the opening of them.

There is a fecond reading of the whole verfe, which carryeth the fence fomwhat another way, and yet may be of ufe, and yeild us fome profitable confederations, but I thall not meddle with that, till I have profecuted thofe obfervations which arife clearly from our own reading.

The words in general hold forth the heart of God towards falfe hearted men, he cannot abide them, nor will he naffer them long to abide, efpecially not to abide in power and greatneffe j That the hypocrite reigne not, left the people be enfntrcd.

Hence

Hence Note. Firft, A hypocrite u a person hated of Gad, and hurtful to men.

He is therefore hated of God,becauie hurtful to men. And therefore God is not pleafed he iiiould reign,either as to reign is taken. ftri6tly,for the exercifing of Soveraign power;or,as to reign may be taken largely, for the exercifingot any power, and living in the height of profperity.For the clearing of this truth,that a hypocrite is hated of God, Ithall (hew , tirlt the nature of an hypocrite ; fecondly, give the diftinttions of hypocrites; thirdly, make fome difcoveries who is an hypocrite. To the

Firlt, An hypocrite in his general ftate or nature, is (as I may fay) a wicked man in a. godly mans clothes • he hath an appearance of holinefs, when there's nothing but wickednefs at the bottome. There are two great parts of the hypocrites work, firft, to (hew himfelf good, which he is not -, this is properly the work of fimu-lation or feigning : fecondly,to cover that real evil which he is or doth : this is properly the work of dilfimulation 0: cloaking. The hypocrite ftrives as much to appear what he is not, as not to appear what he is; he makes a femblance of that purity which he loves not, and he difl embleth that impurity which he loves and lives in.

Secondly, Wemayconfider hypocrites under this diftin&ion. Firft, there is a fimple hypocrite, who hath not the good which he thinks and believes he hath; thus every one that profefleth or na-meth the name of Chrift, and is noc really converted, is an hypocrite ; becaufe he hath not that which he feems to have, yea, which polTibly he verily believes he hath ; I may call luch a one; (though it may feem a very ftrange exprelfion) aJincere hypocrite ; he doth no: intend to deceive other?, but is deceived himfelf, becaufe he hath not the root of the matter in him,nor the power of godlinefs, though he brings forth fome feeming fruits of godlinefs, and is much in the form of it. Such we may conceive fhaddowed out to us by the foolilh* Virgins; they made a pro-felfion., they had their lamps, yea, theyJiad oyl in their lamps, they did fomwhat which was considerable in the outward duties of Chri(tianReligion,and they hoped to be accepted wich Chrift, but they had m oyl in their vejfels irith their lamps, as the wife Vir-ginshad, fMatth. 25. 4.)thatis,they had no grace in their hearts,

E e e e e nor

K q6% " Chap. 34. An Exfojition ttfon the Bool^of Job. Verf.3©.

nor did they rainde the getting of that till it was too late, (v. 10.) buc fatished thcmfelves with that little oyle in their lamps to make the bhze of an external profeffion. Snch as thefe are Ample hypocrites being pleated with a (hell infiead of a kernel, and wich a nV.ddow, neglecting the fubftance. Thefe hypocrites are in a very depio- ;,ble condition; yet thefe are not the hypocrites which 1 intend in this poinr,o: have here to do with.

There are a fecond fort of hypocrites, commonly called grofs hpecrites) fuch as hold that out which they know they have not, fuch as know they have nothing in or of Religion, but i.he fhew of it ; fuch as work by art, or with a kinde of force upon themfelves in all the good they do, and duties they perform towards God, and about the things of God. They do nothing as the Apoftle faith Timothy did (Phi. 2. 20.) naturally ,. I have no manlike-funded, who wiH naturally care for your ft ate. The word naturally is not there oppofed wjpiritually y but to artificially, or to forcedly. What a fincere heart doth in the things of God, he doth it naturally, that is, it floweth from an inward principle, it is not forced from him, but the hypocrite dorh all as it were by a'kinde of art or force upon himfelf. The Lord chargeth the Jews with this kinde of hypocrifie, (Ifa. 58.2.) They feek^ me daylie, and delight to \*ow my wayesy as a Nation that did righteoufnefs ; that is, they a<5ted with an appearing forwardnefs, like thofe who truly delight to know my waves; yet all this was but as a piece of art, for as the Lord upbraided rhem (yerf 3,4.) they really kept their fins, and walkt in their own wayes of opprelTion, ftrife, and debate ; yea they made all that noife about hmmbling themfelves, that they might the more undifcernedly/w/V? others with the fift */ w.ckednefs: and therefore faith the Lord (^.5.) Is it fuch a faft that I have chofen^ a day for a man to afffiZk his foul , &c. and then for many dayes to afflict both the fouls and bodies of his brethren ? or to abftain a day from meat, and glut himfelf with fin? That's the ftrain of the hypocrite, he (as I may fay) maintains and drives two trades, he hath a trade for God, and the wayes of God , and he hath a trade for fin, and the wayes of wickednefs; this is his courfe,f Jer. 12.2.) Thsa art neer in their mouth, but far from their reins ; they fpeak of thee,but they have nodefiresto thee, no arfe&ions for thee, thou art far enough from their reins ; they act a part in Religion,but they neither partake of Religion, nor with it. Thirdly,

Chap. 34. An Exfofitton upon the Bool^of Job. Verf. 30. - 763

Thirdly, There are others, who befides that they are grofs hy-pocrites,may alfo be called defigningor flotting hypocrites-Jot trhey that ferve God with a referve,zs to any (in or by-way,ufually ferve feim with a defigne, or for an end of their own. Chrift (Matth. •2}. 14 ) fpeaking of grofs hypocrites,fuch as the Pharifees were, faith, they devour widdows houfes,and in a pretence make long prayers ; they pray long in a pretence, or under a pretence ; that is, they have a plot or a defigne in prayer, they pray, not purely to enjoy communion with God, nor purely to honour God ; but they make ufe of prayer, and under pretence of that, do other work. Chrift doth not there fpeakagainft, nor difparage long prayers, as fome do, to the great reproach of the Spirit and gtace of God, but he chargeth them with praying long in a pretence „• pray heartily, and then pray as long as you will; other due cir-cumftances being obferved , the more you pray, the more is Godpleafed. But whether prayers are long or fhorr, if done in a pretence, or with a defigne to do mifchief to others, or only to get fome worldly profit and advantage to our felves fas thofe Pharifees prayed) they are an abomination to the Lord. '7/k not the length of prayer, but the end of prayer which dlfcevers hypocrijie. The prophet//W<*/> {chap, 3 2. 6.) gives us a defcription of this grofs defigning hypocrite, The vile per [on will fpeakjvillany, and his heart wilt work^ iniquity,to pralhce hypocrife, and to utter errsur before the Lord: while the hypocrites heart worketh iniquity, his tongue fpeaks villany; not that all his words are villanous words, for then he were not an hypocrite, bur. a profeft prophane perfon; but he isfaid to [peak villany, becaufe how pious, and fpecious, and godly foever his difcou r fe is, yet he hath a villanous intent in fpeaking, and his heart at the fame time is working iniquity, to practice hypocrifie.

Now that I may a little more unmask this plotting hypocrite, I will fhew you a fourfold plot or defigne, Which fuch hypocrites have in their moft zealous profeffions of, and pretendings to Religion.

Firft, They defigne their own praife or eftimation among men, Chrift makes this difcOvery in his Sermon upon the Mounr,. {Matth,6. 2.5.) X>s not ai the hypocrites, for all they do, (whether they give almes, or pray, or faft,) is not for the glory of God, but that they may have glory of men, and be pointed at forcha-

E e e e e 2 ritable

764 Chap. 34. An Expofttion upon the Booh^ of J 0 B. Verf.^Q.

ritable and holy perfons; Praife orglery with men is the food of hy-pocrifie. If the hypocrite have but an applaufe from, and acceptance with men, he doth not look after acceptance with God, which above all things a hncere heart looketh after,and laboureth for) In this we labour (faith the Apoftle, 2 C 6r > 5-9-) tka whether prcfent or ah feat, we may be accepted of him ; that's the high-eft ambition of a (uicere heart: but the hypocrites ambition is to be accepted of, and to have praife among men ; and therefore hypocrites are more troubled,if at any time they fail in expreiTmg themfelves :o men, then becaufe (which they do at all times) they fail and faulcer in their affections to God ; whereas he that is fmcere and honeft with God, can bear it well enough though he hath not fuch plaufible exprelfions towards men, becaufe he knoweth his arfe&ions ft and right with God. That great Macedonian Alexander having run many hazards in war, turned him-felf to his fouldiers, and faid, what fains have I taken, what dangers have I undergone, only ts be praifed and cry ed up by you? As many in their worldly actings aime only at their own praife, fo do thisiort of hypocrites in their fpiritual and holy actings; they pray, and bear,and deal about their almes for applaufe with men. What the Hiftorian writes of the Camelion, is rnoft true of them, they live by the ayre, and are fed with the vapours of an earthly praife.

Secondly, Others fmoftof all the mighty, of whom Elihu is difcourfingj aft for God in the out-fide of Religion, to get an opportunity of revenge upon men ; they put on a fair flhew of godlinefs, that they may have a fairer advantage to let out their malice, and vent their fpleen. When either a real or fuppofed injury, fells upon an impotent and impatient fpirit; malice will provoke to give that back which charity teacheth to forgive. The tyrannie of this palTion gives no reft to the difcontented foul; all methods fhall be ftudied, and ftratagems devifed to content hatred by the comparing of revenge ; and when common projects fail,the habit of zeal and religion lhall be put on, that the conceived malice may be let out:Such a man will cloath himfelf with the garments of piety, that he may cover the inftruments of cruelty, anddoamifchief unfufpedted. Saul was a hypocite, and falfe with God, yet how did he encourage David to follow the War, and fight the Lord's battels againft the uncircumcifed Philiftines -,

(iSam*

Chap. 34. An Expojkiox upon the BooJ^ef Job. Verf. 30. 7"'

(1 Sam. 18.17.) whereas Saul (ought not the honour of God at all, nor the overthrow of the Philiftines, fo much,as the overthrow of David ; his intent was to take his own revenge upon David y rarher then Gods revenge on themrfor he hoped David would one time or other over-ad his valour againft the Philiftine 1 ', and lofe his life, to win honour and reputation. How religioufiy did Abner (who was a great Prince as David called him J urge the promife of God to make David King, (2 Sam. 3.18.) and yet 'tis plain in the Text, that his cefigne was to revenge himfelf upon Ijh&&-(1:etb,w\\o had putf as he thought)an affront upon him,rather then to be inftrumental for the fulfilling of the proaiife of God to David. Jezebel a great Queen proclaimed a Fart ("which is one of the high eft acts of Religion) while her purpofe was only to get an opportunity to feaft her felt upon the deftru&ion of Naboth-, and to drink his innocent blood. Herod a King (Matth. 2.8.) defi-red to have the young childe Chrift, that he might come and tvor-fhlp him , but his defigne was to murder him ; and becauie he could not have his will to kill him alone, he refolved to kill him in the multitude, commanding all the infants of fach an age to be flain, left he fhould efcape. We Ijave a fad inftance of this in two of thePatriarcks,(<jf«.34.)I do not fay they were hypocrites, but,I fay, they acted a high ftrain of hypocriiie, and put on a religious pretence for the compalTing of revenge. D:nah r Jacobs daughter being deflowred by Shechem, he fued to have her for his wife, and would wipe off the ftain of his luft by a legal marriage ; ©Id Hamor pleaded for his fon, and Jacob was willing e-nough ('tis like) to falve the credit of his daughter j but the tons 06 Jacob anfwered Shechem and Hamor his father deceitfully (v. 13.) and they faid, we cannot match with you, except you be ci:-cumcifed, and fo become Profelytesto our Religion.If Shed:em will be of their family, he muftbe of their faith ; they ftood not upon their lifters joynture, the matter ftuck only upon a fcruple of confcience. What argument of greater zeal for God could they have given then this ? Yet while thefe religious words were in their mouths,they had bloody fwo-ds in their hearts: And all this pretence for circumcifion, was only that they might have an advantage, to come upon them in their forenefs and deftroy them * which fas the holy ftory tells us) they feon after efrecled.

Thirdly, Hypocrites often defigne worldly gain, and ayme at

the

t he purfe more then at God in all their holy Cervices. Many take up a profdfion of Religion, as ail men take up a Trade, that they ■mayget a Living b) it", the Apoftle fpeaks of fuch (1 Tim. 6.5.) who ..uxyote that gain is godlinefs ; whereas he faith (verf. 6.) Gffdlinefs with covtc<. tment is greatga w y thty fay, Gam is godlinefs ; And all they look at by their profelTion of godlinefs, is worldly gain. Religion is often made (as the Apoftles word is, iTkeJf. 2. 5.) a cloakj>f coveteufnefs ; and he profefleth in the fame place, that in the dilpenlation of the Gofpel, he had not ufed his Mini-ftery as fuch a cloak, God was his witnefs; but there are many a-gn&ift whom (though men cannot) yet their own confciences do'," and God will witnefs, that their appearance in Religion is but the hiding of, or a cloak for their covetoufnefs. Hamor and Shechem ufed no other argument to perfwade their Citizens to take upon them the leal of the Covenant, but only this, Shaft not their cat-tel, and their fubfiance, and every beaft oftheirs y be ours ? fGen. 34. -27.) And it feems the very mention of their own emolument overcame them ; they thought it a bargain well made, to fell a little of their blood at to high a rate, and to exchange their foreskins for fo many head of Cartel. And hence it is, that among thofe feven forts of Pharifees collected out of the Talmud, the fiilf are called Pharifa; Shechemitx, receiving (it feems) both their Order and Denomination from thefe Shechemites, becaufe as they turned Hebrewes, fo thefe became Pharifees upon the hopes of worldly benefit.And fuch were thofe Pharifees in truth, whatfoever their Title was, -who (as was touched before) devoured middows heufesy and w a pretence made long prayers. As it is a very great point of ungodlineis (prophanenefs indeed) to fay, what profit'is there in ferving the Lord ? So it is grofs hypocrifie to take up Religion meerly fo; profit; there is profit, even worldly profit in Religion ; Godlinefs is profitable for aU things , ( 1 Tim. 4.8.) and hath the promtfe of this life as well as oj that to come ; but wo to tljofe that take it up defigning profit, and the filling either of rheir t/urfes, or their bellies. Our Saviours Divine Spirit quickly difcovered this carnal fpirit in his followers, (John 6.16.) Te feel^me not becaufe ye fare the jriracles, but becaufe ye did eat of the loaves, and were filled ; Judas toll owed Chrift, bur rhe motive o£ it, was in the bag, (John 17. 6.) The zeal of Demetripu to his Idol Diana, was kindled by as pure a fire as the zeal of thefe hypocrites

Chap. 34. An Exfofmon upon the Book^ of Jo b. Verf.30. 767

pocrites to Jefus Chriff, (Atts iy. 24.) By this we get our living. They know nothing of the life of Religion, who are religious only that they may live: If profit be the Loadftone of our profeifion, our profeilion will never profit us; for what fhall it profit a man to gain the whole world by a profeiTioi of the name of Chrirt, if keloie his own foul ? Sathan charged 'job with thisgrofs hypocrite, (ckaf. 1.5? .) 1)nh job fear God for nought ? as if he had laid, job findes 'tis no lean bufinefs to be religious, and therefore no wonder if he be found fo religious. Who would not do and be as much as he in Religion, to have his fields full of Cattel, and his folds full of Sheep, and his houfe full of Riches ? He knows well enough which fide his bread is buttered on, what makes for his profic; all the account he makes of Religion is, that he perceives by his books, and the inventory of his goods, that it turns every year to a good account: Jobs flander is the juft charge of many, they ufe Religion but as a (hiking horfe, co catch worldly riches. Fourthly , The groffe hypocrite often defignes ,^hat which is higher in the efteeme, and more taking upon the fpirits of many then worldly riches, even worldly power, or to get very high, it not uppermolt in the world. 'Tis no new thing for men to make religion a ftayre to afcend the higheft roomes among men , or a iiirrup to get into the faddle of honour, and when they have got high enough , then downe with the ftayres, or 'tis no matter for the ftirrup by which they afcended. Jehu was very zealous in the caufe of God, and for refo-mation, but his defigne was for a kingdome, or his owne exaltation ( 2 Kings 10. \6. ) he made a noyfe of much piety, Come fee my z,ea/efor the Lord, yet ail was but a piece of State-hypocrifie.His care in deftroying Ahabs houfe and Baals Priefts ( according to the command of God ) was but to pave the way to the throne. The fame way Abfolom was taking to his fathers Crowne ; he told the people he was troubled that they were no better governed , that they had no quicker dlfpatch in their fuites and bufineffes; he told his father he had made a vovv, and defired the liberty of his abfence from Court, that he might goe and performe it; all he pretended was righ r eouir and religion , yet he intended only to get an advantage to make his party ftrong, that fohe might thraft his father out of the throne , and get up himfelfe.. He feemed a Saint while he meant to be a Traytor. The Hiftory of the Church reports ofjutia* the

AfofUt&-

76S Chap. 74. An Exfofit'ion upon' the Book^ of J g b. Verf.30.

Socrates Hift \Apfiate, that when his predeceflor ( being a Chriftian ) held the

EclejJjjh Empire, he highly pretended the profeflion of Chrift, and read

5 3 ' c ' r * a Goipel-Leilure in the Church of Nichomedia; yet while he was

in fhew a Chriftian, and in hope an Emperour , he was in heart a

pagan. He faw the times ferved him not to act the pagan openly,

and therefore he lubtlely betooke himfelfe to his diiguife, and

peribnated the Chriftian, even in the mortified way of amona-

tin J) &l Ricke life,that he might fmooth his wa*y to the Empire.To which

7w wQKftnv having once attained, he prefently put off his difguife, and, to his

tw y £vZ%*' u tmo(t,difgraced andoppofed the name and faith of Chrift,which

«V«JWro. ne na< ^ formerly owned and profelfed.

TaniemJtmuU- Thus I have touch't upon the foure grand defignes of the

iionem profrjji- Groffe hypocrite : Firft, praife among all men; Secondly,revenge

<m» chriftian* U p 011 f ome men . Thirdly, the gaine of worldly riches; Fourthly,

?"socr ?ubi" t ' ie actammenc °f P°wer, dominion, and Greatnefs in the world.

fupra. ' Thefe are as the foure wheeles of Satans chariot, wherein he hur-

rieth thoufarRls to the land of darknefs,while they would be eftee-

med children of the light. Or fome one of thefe is as tke (pr/-

mum mobile ) firft mover ( of which Philofophers fpeake in their

doctrine of the heavens) carrying many with a rapt and violent

motion in the fpheare of religion, while they have in the Interim

a fecret undifcerned natural motion of their owne directly oppo-

iire to this, by which they hope at laft to fteale on faire and foftly

to their wifhed periods.

Having thus farre ihewed the clofe purpofes of the defigning hypocrite, who is fo hatefull to God and hurtfull to man, I Oiall a lictle difcover and unmaske his hypocrifie, by fhewing how we may know him, how we may looke through thefe vayles and fee his ugly face. Defigning hypocrites are ufually.discovered thefe foure waves. Firft, By their affectation to be feene and taken notice of; they that will have praife and glory with men, muft needs affeft to be feene of men ; for no glory comes to man, from men, but by what falls under the eye and obfervation of man. Jvb faith of murderers ( Chap: 24. 13.) They are ofthofe that resell agahft the light, they know net the wayes thereof nor abide in the paths thereof. The murderer cannot endure the light either natural or moral, becaufe that tells who he is, or what he hath been about. The contrary, in one fenfe,is true of the hypocrite, he loveth the

Chap. 34. An Expojition upon the Bsok^ of J 0 B. Verf.30. 769

lighr, and will doe nothing willingly, but as he may be taken notice of, and feene of men ; as for thofe acls or exercifes of religion, which are private retirements between God and his owns ioule, he is a great ftranger to them, he cannot delight in them, but any thing that may fall under publick obfervation, he can be forward enough in. Chrift ( Math. 6. 5.) gives us this plaine difcovery of the hypocricall Pharilees ; 7 hey love to pray ftanding in the Synagogues, and^in the corners of theftreets, that they may befeer.eofmen. This was fo much in Jehu's heart, that he could not but blab it out with his tongue ( 2 Kings 10. ) Come fee my z>eale j A falfe fire kindled his zeale,elfe he had not made fuch a blaze. It was, infincere rotten-hearted Saul that fayd ( 1 Sam: 15. t 3. ) Come thou blejfed of the Lord, / have performed the cem-mandtment of the Ltrd ; he was his owne trumpeter, and would needs tell the ftory of his doings himfelfe , though. he had done his buhneffe to halves ; Come thon blejfed of the Lord, I have performed the commandement of the Lord ; as if it would not ferve him to doe his duty, unlefle Samuel had feene and taken notice of him. Abraham gave proofe of the higheft act of faith that e-ver was in the world, yet did Abraham fay, Come fee my faith f tjMofes led the people of Ifrael forty yeares in the wilderneffe through a feriesof vvonderfull tryalls and temptations,to the very borders of Canaan ( which was one of the higheft fervices that e-ver man undertook ) and was faithfnll in all his houfe (Heb: 4.2.) yet did he fay, Come fee my fidelity ? fofhua victoriously expelled the Cananites, and divided their land by lot among the tribes o£ Ifrael, yet did he fay , Come fee my fortitude ? We heare not a word of any of their doings from thofe who were fincere. When we fee men forward to invite the approbation of others by making repons of their good deeds, it gives a ftrong argument of fuf-picion,that they have done what they have done with a bad hearr, or, that ( as it is fayd of Jehu ) they have not fought Cjod with all their hearts.

But fome may object, Did not Samuel prochime his own integrity before all the people ( 1 Sam.- 12. 2. ) whofe oxehavel taken ? or whofe affe have I taken ? or whom have 1 defrauded ? whom have Iopprejfed ? or of whofe hand have I received any bribe.y to blind mine eyes therewith ?

I anfwer; Samuel fpake this to upbraid their ingratitude and

F f f f f dif-

770 " Chap. 34. An Exfojition uyon the Bool^of Job. Verf.3e.

diicontent, not to extoll fcis owne juiiice ; yea forne conceive that he made this challenge,to give .Wa patterne how he ought: to governe, rather then to commend his owne government. I find the Apoflle Paul making large reports of his owne both doings and it-rferings ( 2 Cor: 11. ) But if we perufe that Chapter, we fhall rind him hovering in a fufpence of doubts and feares, whether or no it were convenient or comely for him to doe fo. How many preambles and Apologyes did he make before he fell directly upon that unpleafing fubjeft ? Would to Cod ye could beare ■with me in my folly ( faith he ) and indeed beare with me. And a-gaine, I fpeake ( as it were ) feolifkly in this confidence of boafi'wg. And yet all that he fpake was not to make a boaft of himfelfe, but to vindicate his Apoftlefhip from unjuft and envious calumniations.

"lis moft certaine, He that 1% fincere defiresnot to be open, but filemly fatisheth his icule with the confcience of doing his duty, and takes more content, in knowing his own integrity, then in knowing that o:hers know ir. Vertue loofeth nothing of her value, in his efteeme, no nor of her luftre in his eye, becaule fhe is hidden from the eyes of men. Like the earth ( in this poynt) he keepes his richeft mineralls, and moft precious gems of grace and goodnefs below in his bowells, or at the center of his heart, and will not let them be feene, till a kind of neceflity diggsthem out. When Mofes after his forty dayes neere acceiTe to and communion with God in the Mount, perceived that his face did fliine (Exod: 34. 3 3. ) he put a vayle upon it ; every true Mofes whofe acquaintance and fiduciall familiarity with God , hath ftampt upon him the impreffions of divine light, is fo farre from affecting to dazzle the eyes of others with it, that he rather puts a vayle of gracious modefty upon it; and will nor let fo much as the light of his good workes be feene, but as thereby ( in which N cafe Chrift commands it ( Math: 5. 1 6.) He may glonfie hit father which is in heaven. And herein a Chrifiian followeth the example of Chrift, in whom though the Godhead dwelt bodily, yet he rarely fhewed his divine power. And when once by a miracle, he had made the blind fee,he alfo by command made them dumbe concerning that miracle ( Math: 9. 30. ) See that no man knowit.lt was our Saviours counfel to all his folIowers(/J<f^.-^. 5.) het not thy left hand know what thy right hand dethj and it was his

confo-

Chap. 34. An Exfofition upon the B.oj^of Job. Verf. 30. 771

confolation to them in the next words ; Tour father which feeth i» fecret, himfelfe jhall reward ym openly ; yea ( which is a higher confolation then that ) Himfelfe will be jour reward.

Secondly, As the designing hypocrite delires tobefeenein doing good, or to have the good which he hath done feene ; fo he is exceeding canfoiious and rigid towards thofe whom he lees falling into evil 1. Chrift gives this difcovery alio (Math: 7. t ) .) Why beholdcji thou the mote that is in thy brothers eye^ but confide r „ eft not the beante that is m thine owne eye ; concluding at the 5th vfirie ; Thou hypocrite (why do:h Chrifi call hirn hypocrite ? fure-ly becaufe he was fo quick-lighted to fee a mote, that is,a fmaller fault in his brothers eye , but tooke no notice of the beanie that was in his owne eye ; a fpot upon his brothers coate,was cenfured more by him, then his owne wallowing in the mire. I doe not fay that the Patriarke Judah was an hypocrite, but, as thofe two orher ? atria fo 9 (o he acted one very groffe part of hypocrifie( Gen-3g. 24. ) For he no fooner heard that Tamor was with childe,but he cenfured, yeacondemn'd her prefemly to death ; Bring her forth ( fayd he ) and let her be burnt ; and ye: himfelfe was mere faulty then Hie. How hard a Judge was he of that crime in another, which wis principally his owne ? S<*#/had finned greatly ( 1 Sam.-13. p. ) in offering facrifice before Samuel came, which was an ufurpation of the Priefts office, and fo great a fin that Samuel told him prefendy, Cjod would therefore rend the Kingdome from him . yet he thought to put it erf with a (light excufe. But in the 14th Chapter when Jonathan only offended againft a rafli command of his ( putting a Curfe upon that people if any did eate befo-e the going dorvne of the Sun ) he fentenced him to dea:h for ft. In the 8th of John, How fevere were the Pharifees to the woman taken in Adultery, they haled her before Chrilt, and prefled the Law that fhe iTiould be ftoned to death; yer, when Chrilt fayd (v. 7.) He that is -without fin among you, let him firfi cafi aflone at her, they being convicted by their owne confcience, went out one by one. We ought to reprove and not flatter fin in o:hers; yet they who are extreamely fevere againft a fin in others, ufually favour eirher the fame or a worfe in themfelves. He that is fincere, pirtieth others, as much as reproves them, and he reproves them, though wi'h fharpnefs, yet with meeknefs, at once confideringh'wfelfe, left he alfo be temmed ( Gal: 6. 1. ) and bleffing GodTwho hath

F f f f f 2 kept-

771 Chap.34. An Expofition upon the Bcol^of J 0 •. Verf^Oi

kept him in or from thefe temptations.

Thirdly, The uefigning hypocrite difcovers himfelfe by lay-in° downe or departing from the profeffion of religion, when his worldly ends are attained. Feined zeale cooles or abates, is lefle and telle towards the things of God, as fuch zelots grow warmer and wamer in their nefts, and find their carnal interefts more and more ferved or feeured. 'Tis reported by a Popifh Author, that a Fryar or Monke was obferved very preciie,and circumfpect in all his wayes, hanging downe his head to the earth, very humbly and devoutly, as if he meditated continually upon his mortality, or returne to the earth ; who afterwards being chofen Abbot or Governour of the Covent, grew very proud, high and infolent. Some, wondring at this change of behaviour, tooke the boldnefs to aske him the realon of it; O, faid he, / was but faking the kjyes of the Abbey, and now I have found them. Having gotten what he fought for, he layd afide his ftrictnefs in religion, and threw oflfhis vayle. WhenJV/?# that hypocrite was inhiswayto theKingdome, how zealous was he ? yet no fooner fetled in ic, but he was unfetled in rehgion,&turned Idolater,worfhipping the Calves thatwere in Van and Bethel. When Julian had obtained the Empire,he had done with Chrift,and gave all the. world a full . argument againft himfelfe, that he was but a hypocrite in his former profelTion of Chriftianity. David was as zealous for God and as holy when he was upon the throne,as when he kept Iheepe upon the Mour.taines, as good when a princely traine followed him, as when he followed the Ewes great with young. Mops was as faithfull when he was the ruler of Ifrael, as when he was an exile in Midian. Jofeph was as gracious when he wore a chaine of Gold, and had the power of all Egypt pUt into his hand, as when himfelfe was a prifoner in Votiphers houfe, and the iron (chaines ) entred into his foule. I feare God ( fayd he, Gen: 42. 1 8.) when he had no man to feare. And when after his fathers death, his brethren feared he would reckon with them for their old faults, ©r at leaf! be carelelfe of and unkind to them , who had been fo ankind and cruel to him , yet he would doe them nothing but kindnefles and courtefies, and thereof bid them be confident {Gen: 50. 21.)

Fourthly, As fucceffe difcoverethfome hypocrites, fo the rcofle difcovereth many more. The hypocrite will run from his

colours

Ghap. 34. An Expoftion upon the BooJ^ of j o *. Verf. 30. 773

-y-

colours when he comes to the battel, or feeth he muft either quit the truths of God, or his owne peace. If once he finderh that he cannot thrive by religion, he will meddle no more with it. There is a generation who will appeare no further for truth, then ferves their owne turne ; and when they fee they cannot ferve that, by holding the truth, they will neither hold nor profefle it any longer. They will venter no further in fuch matters, then they may make a faire retreate, if they fee themfelves in danger, or cannoc carry onne their owne interefts. Thus the fecond ground is de-fcribed ( Math: 1 3. 20, 21. ) He that heareth tie word , and anon with joy receiveth it ; yet hath he not roote in himfelfe, but du-reth for a while, for when tribulation or perfection arifeth becaufe of the word, by and by he is offended. He hath enough of the word, when he feeth he cannot have that, and enough of the world too. Many will get aboard the thip of the true Church in a calme,who

' if they fee the clouds gather, the ayre darken, the winds riling, the ftorme coming, they dare not ride it out in an angry Sea, but will be calling for the boate, and row to the next fhoare. Thefe never purpofed to endure all winds and weathers, with the Church of God ,. but hoped to be tranfported to the cape of their -worldly good hspe , and wifhed for earthly haven. Their flight interprets their intentr,md lifts them among designing hypocrites. The houfe founded on the fand, fheweth as faire in a faire day,as that founded on a rocke ; But when the raine defcends, and the flouds come, and the winds blow, you may distinguish it, by the

' down-fall. He was never more nor better then a meere out-fide

profefTor, who doth not hold faft his profetfton in a day of trouble

as wel as in a day of peace ; in the greatett diftreife, as vvel as in

the higheft fucceffe and triumph of the people of God in this

-world.

To fhut up this poynt and obfervation, I iTull only give three or foure considerations, which may move all to rake heed of hypocrite. Chrift faith ( Luke 12. 1. ) Beware of the Leven of the Vharifees-vfhich is hypocrifie. As-Leven fovvres the whole' lump of bread, fo do: h hypocrifie boih the perfons and conver fat ions of thole who are infected with it.

Firft, Beware of hypecrifie, or of hiding what you are, for what you are , doth alwayes appeare to God, though nor to men ; ^11 thing? are naked and manifeft nnto the eyes of him with whom

we have to doe (Heb:4. 13.) though we are painted over, though we are cloaked, and hooded,and vizarded witfc pretences, yet we are naked before the eye of God. And that was the argument with which God prefied Abraham to beware of hypocnlie ( Cjey;: 17.1. ) Wal^e before me and be thou perfect ; that is, remember thou art alwayes in my eye and (ight,therefore take heed or falieneife and infincerity. We tile to lay, There is no halting before a Crlple ; Criples know whether yours-be a fained or reali lamenetle. O take heed of halting before God, he knoweth how it is with you , he knoweth the temper of your foules, as wel as the body.of your conventions; he doth not only know what you doe, but with whataimes, with what heart and purpofeyou doe it. Paul fayd ( 1 Thef 2. 5. J We have not ufed a cloake of cevetonfnejfe, God is mtneffe. As if he had fayd, God will quickly fee through us, and find out our covetoulhefle, though we cover it with never fo thicke or faire acloake of devotional pro-feiHons.

Secondly, Confider, as the Lord fee.th through you, fo he will make you throughly feene, he will make you knowne or un-maske you before men onetime or other. Ashe will bring forth the righteoufneffe of a godly man a>s the light (after it hath been long hid under the darkneile of uncharitable fulpitions or falfeaccufa-tions ) and his juft dealing as the noone day, Plal: 37. 6.) fo he will bring forth the unrighteoufneife of a hypocrite as the light,and his falie-dealing as the noone-day, though it have layne hid a while under the cloake and faire colours of the moft pious femblances and protections. God loves to uncafe hypocrites, becaufe he is a God of truth; and becaufe it magnifleth his truth, juftice, and omnifcience to do fo. And he doth it many times, by letting them fall into foule fins; they make faire fhevvcs in religion, through retraining grace, and as foone as that bridle of reftraining grace is let loofe, that very fhew is gone, and they fhew plainly what they are. The clofefl defigning hypocrites , often prove open Apo-ftates ; and though fome may abide long, ( poffibly as long as they live ) in this vaine fhew or forme of Godlinefs, without difcove-ring their rottennefs, yet at laft their rottennefs fhall be difcove-red : for as Solomon afliireth us ( Ecclef: 12. 14. ) God will bring every worjre to Judgement, and every fecret thinv, whether it be good w whether it be evill. Or as the Apoftle hath it, ( 1 Cer: 4. 5. )

He

Chap. 34. An Expofitwn upon the Bool^ »/ Job. • Verf.30. 775

He will difcover the fecrets of the heart, And, bring to light the hidden things of darkneffe ; which, what are they,, buc the hypocritical I deiignings of men ? We lay, -murder will out, and 'tis as true, Hypccrijie will out. The Lord many times brings ic our to the fhameef hypocrites in this life, and he will bring it out to the cont'ufion of all their faces, in that great day, when the fecrets of all hearts (lull be revealed.

Thirdly, Take heed of this defigning hypocrifie ; for as all who continue in it fhali be discovered, 10 ufually they continue in it; your plotting cunning hypocrites,are very rarely converted. Simple hypocrites (in the notion toueht before) are often converted ; all unconverted perfons that make any profeflion in religion are hypocrites, and many of them are fimple ones, they hope all is well with them, and that they Have grace, though they have it not, thefe are often converted, but grofs defigning hypocrites, of what rank or degree foever, are rarely converted. This is it which Chrift faid to the Pharisees, (Matth. 21. 31.) Publicans and Harlots enter into the Kingdome of heaven before you ; Publicans were the worft fort of men, and harlots were the worlt fort of women,yet thefe repented and received the Gofpel fooner then the hypocritical Pharifees. The Evangelic made a like report of them(L«%7. 29, 50.) ^All the people (that is, the common fort of people) that heard him, and the Publicans, iufttfied Cod, being baptised with the baptifme of John, but the Pharifees and Lawyers re;etled the counfel sf God againfl themfehe's,being not baptized of him ; yea, as Chrift fpeaks in the next words they were piped to, but they would not dance ; they were wept to, but they would not mourn. All thofe various difpenfations of the GoSpel were fruitlefs to them; aenher a more pleafing nor a more fevere Miniftery won any thing upon that generation of defigning hypocrites.

Fourthly) confider, As hypocrites are hateful to God, fo God will deal with them accordingly; he will for ever feparae them from his prefence, and cart them out of his fight. Abjpocrite ha'.h a double minde, adivided heart; he is nor half enough for God, (indeedhe is nothing at all for God J and he i.>tco much, yea altogether for himfelf, and therefore he ihali have r.o hing ar all of God, no: fo much as a fight of him. It is faid in the 1 $ £ h oijob, The hypocrite fhall not come before him : Such as we hate,

we

776 Chap. 34. An Expofition upon the Bool^ef J 0 B. Verf^c-

we cannon endure they fhould come in our fight : 'Tis a futable judgement, that th&y who have fo often come before God with fall's hearts, and mocked him with a feeming defire of being in his pretence, fhould at lall be thruft fo: ever out of his prefence. Tis the portion of an hypocrite to have no portion in God, of whom he hath made fuch a boating profetfion. When the worii of punirhments is fpoken of, it is called the hypocrites portion ( Math: 24. 51. ) Give them their portion with hypocrites in the Lake that bumes with fire and hrimftone. Hypocrites are fpoken of as if they were the free- holders of hell , or as if all other finners that fhall goe to hell were but as inmates, and they the grand tenants of hell. Confider how miferable a thing it is to be an hypocrite, if this be the portion of hypocrites, to have no portion in God. And as they fliall not reigne at all in the glory of the next world, fo they are fometimes check (faith the text) from reigning in the glory of this world.

That the hypocrite reigne not.

Reigning, as was fhewed before, being ftri&Iy taken,is the ex-ercife of fupreame power, and in a large fenfe<r.ay fignifie the ex-ercife of any power, or a (late of great profperity.

Hence note, Secondly. Hypocrites are high minded^ and looj^ after great things.

David was a king, he reigned over Ifrael, but it was not his owne ambition, but the election of God,and his anointing, which brought him to the throne. He could fay of himfelfe ( Pfal: 151. 1. ) Lord my heart is not haughty , nor mine eyes lofty: neither doe J exercife my felfe in great matters^ or in things too high for me. Though David was high in his perfon and flate, yet his fpirit was not high ; nor was his fpirit for high things, only God placed him on high. But here we fee the hypocrite is climbing and getting to the top of the ftaires, he is afcending even to the throne. Hypocrites are proud of that nothing which they have and are in fpiri-tualls, and they would have ally they would get high, they would fo highefi in temporalis. There are two lufts which ufually reigne in hypocrites, and both of them refpeft the world.

Firft , The luft of covetoufneffe, which is an inordinate defire of getting and keeping the riches of this world. The Pharifeesall

the

Chap. 34. An E.xpofition upon the Bool^of Job. Vcrf. 30. 777

the Gofpel over are taxed for hypocrites; and when Chrift had preached that parable of the unjuft Steward, concluding with this lentence, Te cannot [erve God and Mammon ; The Evangelift tel-lethus (Lukf 16. 14. ) The Pharifees alfo who were covetstu % heard all thefe things, and they derided him. Covetouineffe and hypocrifie goe together ; They who have no true hungrings and thirftings after the things of heaven, are moft hungry and thirfty after earthly things. We finde Job in the 27th Chapter of this Booke (y. 8.) fpeaking of the hypocrites gaine ; What is the hope of the hypocrite, though he hath gained, when God taketh away his foule ; which implyeth that the hypocrite is a great aimer ac worldly gaine.

The fecond predominant lull of the hypocrite is, ambition , or deftre of getting to the upper end of the world. Chrift chargeth the hypocriticall Pharifees with this luft alfo ( Math: 13.6. Mtrkjs. 2. 3|>. ) They love the uppertxoft roomes at feafis, and the higheft feats in the Synagogues. They are all to be uppermoft, they muft have the upperraoft roomes at feafts, and the higheft feats in the Synagogue, both in Civill and Church-meetings, hypocrites affected fuperiority, or,D/W^«-like, to have the pre-heminence, and ( which was another fymptome of ambition ) they ( faith Chrift ) love greetings in the market place,and to be called Rabbi, Rabbi, which is a title of greatnefs and mafterfhip. Yea many hypocrites would not only have the uppermoft feats at feafts, and in the Synagogue?,but the very uppermoft feats in Nations & Common-wealths;?^ fometimes affect to be tljehead^who are worfe then the tayle of all the people. There are hypocrites of all ranks, and among all degrees of men, fome of low degree are in a very high degree of hypocrifie; There are hypocrites in raggs and in ruffet, there are hypocrites alfo in fcarlet and in purple; hypocrifie may reigne in and among thofe that reigne. It is a maxime which fome Princes have held out to all the vvorld,as the rule of their reigning ; He that hnoweth not how to diffemble, §u ; n ^ t ^r knows nat how to reigne. Diflimulation is a great part of hypocrifie, fimuhre nef.it there is diffimulati'on both as to the things of God, and the things «£*»*. of men;Some if they knew not how to diffemble in both (at leaft) with men, would nor believe that they knew how to rule over, or governe men. Now as many who are great, and in power, make little confcience to diffemble, or make ufe, of hypocrifie, to ca:rv

Go 0 0 a {\r\

77^ Chap. 54. An Expofition upon the Boo\^ of J © b. Verf.g©.

on their government, and fecure themfelves ; fo moft hypocrites have a mind, and will uie all meanes ( not forbearing thofe which are bad enough ) to get into power, and make themfelves grear. The fpirit of hypocrifie is an afpiring {pirir.

Againe , Elihu faith, That the hypocritereigne not,I eft the pec-fle be enfnared ; here's not one word of the good government or protection of the people, which fhould be the maine bufinefl'e of thofe that reigne ; The text fpeaks only of fnares ; That the hypocrite reigne not, left the people be enfnared.

Hence obferve; Thirdly. Hypocrites getting into porter,doe either fecretly or openly wrong and, epprejfe the people.

They lay fnares for them in ftead of being fhields to them. Hypocrites in power, enfnare chiefly two wayes.

Firft, By their ill example, there is a great fnare in that; Inferiors-are very apt to be formed up according to their mould and Rtgk ai ex- manners who are above them ; the example of Kings and Princes mplum xotu$ are feldome unconformed to by their Subjects. There is a great conyoniw or- power in example, what is done perfwades, as wel as what is fpo-• ken. And the errors of thofe that rule, become rules of error ; men

fin with a kind of authority, through the fins of thofe who are in authority. Jeroboam made Ifraelto fin, not only by commanding them to worfhip the Calves at Dan and Bethel, but by commending that Idolatous worfhip to them in his owne praciife and example.

Secondly , They enfnare the people by finfull and bad Lawes • The Prophet denounceth a woe diftinctly unto men of feverall ranks and places (Hof- 5.1.) Heare ye thu,0 Friefts, and hearken ye houfe of Ifrael y and give ye eare,0 houfe of the K'tng\\\Q directs his ipeech, in that three-fold divifion ; Firft, to the Priefts • Secondly, to the body of the people \ Thirdly, and chiefly to the houfe of the King , why to the houfe of the King ? Bee aufeje have been afnareon Mixipah, and a net jpread upon Tabor. That Scripture may be interpreted ; Firft, as an allufion to fuch as were wont to hunt upon thofe mountaines; Miz,pah and Tabor were famous places for hunting, there they were wont to fet netts, and hy fnares to catch their game ; now, faith the Prophet, ye have been even like hunters fpreading netts and laying fnares, Nimrodis

called

Chap. 34. Ah Expofition upon the Bo&k^of J o b. Verf. 30. 779

called a mighty hunter before God ; He was a hunter of men more then of wild beafts. Now, look what nets and (hares are to wild beafts, the fame are linfull lawes to the conferences of honeft and upright-hearted men. And it is wel conceived that the Prophet there referrs to thofe ensnaring Lawes made by Jeroboam and the fucceeding Princes in the Kingdome oilfrael, whereby they endeavoured to draw off the people of God from his true worfhip, and vexed thofe who kept clofe to it. Secondly, feme expound thofe words, Ye have been a fare on Miz,pah, and a net (pread up-en Tabor, to fignifie their fetting fpies upon thofe mountaines to watch and fo to give information, who went to the folemne feafts, that fo they might be proceeded againft according to thofe en-fnaring Laws. Which way foever we take it,'tis cleare,that Scripture reproves and threatens Judgement againft the Priefts and Apoftatizing people of//r^/,complying with if not provoking the the ruling powers to trouble thofe who could not digeft the Idolatrous worfhip fet up by Jeroboam at Van & Bethel, upon a politique coniideration, left the people going to Jerftfalem, fhould fall off from him, and weaken the kingdome of Ifrael in his hand. Another Prophet complained ( Mic: 6.16.) The Statutes ofOm-rl are kept. Omrl was a king of Ifrael, a fuccefifor of Jeroboam both in his power and hypocrifie, he alfo pretended a zeale for the worfhip of God after his owne devifing, and therefore made en-fnaring Statutes to entangle thofe that were fincere, and perfe-vered in the true worfhip which the Statutes of God appoynred. The Prophet fpeakes of a ftrange kind of bridle, or of a bridle u-fed for an unufuall purpofe ( I fa. 30. 28. ) There fhall be a bridle in the jawes of the people canfmg them to erre. A bridle is put upon the head ©f a horfe or mule, as David fpeaks ( Tfal: 32. 9. ) not to caufe either to erre or goe out of the way, but to keep them in the way. 'Tis evident by the context of this Chapter, as alfo by the exprelVe text of the 37^ Chapter ( v. 29.) that this bridle was the Lords power againft Senacharib and his hoft, whereby as with a bridle in their jawes he diverted them from their purpofe of befiedging Jerufalem. 'Tis a truth alfo (to which we may warrantably enough apply thofe words of the Prophet in . a way of allufion ) that good lawes are like a bridle in the jawes of a people, the multitude or the moft would elfe be like head-ftrong horfes, if authority did not keep them in. 'Tis a great mer-

780 " Chap. 34. An Expojition nfon the Book^of Job. Vert.3©

cy when Laws are as a bridle to keep us from erring, but 'tis fad when any Lawes are a bridle in the jawes of a people canjing them to erre, or go out of the way of the Laws of God j fuch Laws are not (which all Lawes fhould be J rules, but fnares. Such were the Lawes oi Jeroboam, and the Scatutes of Omri in Ifrael of old ; and what Nation is there that hath not had experience in one age, or Other, of fuch Lawes as have been a bridle in their jawes caufing them to erre, or a fnare to their fouls and confeiences ?

Fourthly, When Elihtt faith, That the hypocrite reigne mt,lefl the people be enfxared, he intends an zSl of divine wrath, upon hypocrites, abufing their power to the hurt of the people.

Hence Note. Cod is highly difpleafed with Princes and Magifirates when they enfnare the people.

We read {Ifa. 3.12.) how the people of Ifrael were enfnared, and how the Lord was highly difpleafed with thofe who did enfnare them. O my people, they which lead thee, canfe thee to erre. And defiroy the way of thy paths. Thy Leaders miflead thee.There are two forts of Leaders, Firft, Spiritual Leaders * the Minifters and Preachers of the Word now, as of old the Priefts, Levites, and Prophets, were Leaders of the people (and fomtimes proved their mifleaders, Jer. 2 3.1 3.) in Spirituals. Sec©ndly,There areLeidersof the people in Civil things; fuch are all Princes and Magiftrates. We may underttand that Text in the Prophet Jfaiah, of both thefe Leaders ; as if he had faid, Thy Prophets andthyPrinees miflead thee,and eaufe thee to erre-, And therefore at ver.14. of the fame chapter,God declareth his difpleafure againft them, profefling that he would enter into judgement with the An-events of his people, and the Princes thereof. The fame Prophet Ifaiah (chap. 9. 16.) complains of the fame thing again; The Leaders of thu people caufi them to erre, and they that are lead of them are dejfroyed. The Hebrew is, they that blefs this people, (fo we put it in the margin,) The Leaders of the people were fo called, either becaufe it was a part of their office, to pronounce the biefling upon the people ; or becaufe the falfe Prophets ufed to footh up the people in their fins; and (as another Prophet hath it) to fow pillows under their elbows, as if they were in a very bkffed condition, and fhould do well enough, notwkhftand-

Chap. 34. An Expofition upon the Book. °f J © B. Verf.30. 781

ing all the damours of the true Prophets againft them. And fo the latter words, they that are led of them, are futable to the former in the Hebrew, being thus read in the margin, they that are called tie fed of them; that is,. declared or allured by them to be in the right way, and fo fuch as fhould come to a bletfed end, though indeed their end proved destruction. And if they who are mif-led (or called bleifed) fall into deftru£ion,furely their mifleaders (who call them blefled ) fhall not efcape. // the bhnde lead the blinde, both fall into the ditch, (Matth. 15.14J only the blinde leader, ©r milleader, fhall fall deepeft into it.

Fifthly, Obferve. ^/ii God is difpleafed with the hypocrite when he ufeth his power to enfnare the people, fo the Lord fomtimes puts him be fides his power, or takfs his power from him,that he may no longer enfnare the people.

The ultimate fcope of the place, is not only to fliew the Lord difpleafed with the hypocrite, but difplacing him. When the Prophet had fummon'd all forts, Priefts,and people, and the houfe of the King, he addes, Judgement is towards you, becaufe ye have beenafnareupon Miz,pah, (Hof. 5.1.) Thus as God pulls down hypocrites, becaufe they are hateful to himfelf, fo becaufe they are hurtful to others ; hurtful to their Civil Liberties, and worldly Interefts, over which God is tender; hurtful alfo to their fpi-pitual Liberties, and foul Interefts, over which God is more tender. The Kings of Ifrael (who were very wicked, and did much enfnare the people) went orf their Governments, moftof them, very fpeedily, God did net let them reigne long; yea,the whole Kingdom of Ifrael (which had nat one good King) was diffolved long before the Kingdom of Judah, which had many good Kings. God did not fuffer the hypocritical Kings of Ifrael to hold their power, but gave them into the hand of the King of Aflyria, (2 Kings 17. 6.) becaufe (verf. 8.) they walked in the flatutes of the heathen ', and of the Kings of Ifrael, which they had made.

From the whele verfe I would give one Note by way of Corro-kry.

A hypocrite is of all per fans most unfit for pttblick fervice.

How unfit is he to have power in his band, who can ufe it no

better

better, then for the enfnaring of the people ? A hypocrite is of a private fpiric, he is all for himfelf, and therefore mod unfit for publick truft. We may fay of the hypocrite, as theProphec {Ez(\. 1 5. 3.) of the Vine, Shall wood be taken thereof to do any workj er y will men take a pin of it, to hang a veffel thereon ? No, it is not fit for that mean purpofe or fervice, much lefs would a man take a Vine ro hew a beam or a pillar for a houfe out of it. Magiitrates are as pillars of the houfe,or like great beams,to hold up and fatten all; the hypocrite is fo far from being fit Timber to make a pillar of the houfe, that he is not fit to make a pin to hang a vellel on upon the wall. Power is never fo improperly employed as in making fnares, and yet that's the ufual employment or improvement which hypocrites, high or low, put it to. Suiregaare * ^ave l ^ us ^ ar c P ene< ^ tne Text, and given thefe Note? from facit bominsm i r > according to our reading ; yet before* I pafs from it, I fhall typocritam minde you of another reading or verfion of this whole verfe, propter offend!- which carryeth the fence quite into another channel. Thus cuh populi. yv y (meaning God J maketh (or fuffereth at leaft) the hypocrite

Confl'ituens re* t0 rei ^ r,e -> bccaufe of the offences or fins of the people. The Chaldee gem homimm Paraphrafe y the Septuagint, and Vulgar Latine agree in this, and delator em pro- the dependance (for clearing of it) may be made out thus. pterfeaniala Ellhn having {hewed in the 29th verfe, that if God give th qm-Ch\A^ UJ °' etl!e fi> ^one can make trouble y and that if he kideth his face, none Non Cunt its re-can behold him , whether it be done agamji a Nation, or againfi pitgnantes ha amanonlj, proceeds in this verfe to fhew the juftice of God in interpretation punirhing the people, by putting power into the hypocrites hand. nes,quinum The learned ^/w<?r, I grant, is not fatisfied with this ren-'/ZLlZ^l itfdrire, as not being; fo futable to the Grammatical conduction of non Jtnit T>suf the Hebrew Text; yet,holding the nrit, he makes this as a con-diutiusregmre fequent of it; confetfing that it may be taken in this fenfe ; That hypocritam, the hypocrite reigne not who did once reigne, becaufe ofthejins of the (erteahquan- p eo pi e . and fo it intimates the fins both of the Prince and peo-enimrepesil P* e - Thus both readings correfpond, and are not repugnant but iVjCT.Merl. fubfervient to each other. For if God fuflfer not the hypocrite to reigne any longer, 'tis an argument that for a time he futfered him to reigne for the fins of the people, that is, to be an inftru-ment of his wrath and vengeance upon them for their fins. The fame word fignifies both afnare, and fin ; a fnare fetby others, and an offence or fin committed by our felves \ and well it may,

feeing

Chap. 34. An Expofition upon the BoeJ^of Job. Verf. 30. 783

feeing nothing doth more enfnare us then our own fins. And as fome are led into fin by the fnares which others lay for them ; fo BanxsiW very many by finning bring themielves into fnares: and ufually* 1 ^? 03 ^ when a people have entangled themielves in the fnares of ^ n ->^ r ° 0 % <r ' / ^ God fets evil men at once to rule over them and entangle them ^ lcti Ast £. with the fnares of thofe fuiterings which are molt proper to their Forts interpreting tet pre^OO

And thus'tis conceived Elihn anfwers thofe expoflulating dzcur7t P ur ^ ij0 ' mands which Job puts (chap. 21.7.) Wherefore do the wicked live ? ^^//l"^ become old? yea, are mightyin fewer ? Here are three quelHons, -(^qq rfi-jena-Firft, why do they live ? they are nor worthy to breathe. Se- refaciens. condly, why become they old ? they deferve to be cut off in their Druf. youth, and not to live out half their dayes. Thirdly, Why are'jppmft N* they mighty? Why do they command all, who ufe their might-y"' 0 ^"^"" only to domifchief ? Elihn anfwers thefe queftions in a word, pr 'opteTof-God giveth power into the hands of evil men, becaufeof the finsfendicula poof the people. As if he had faid, if at anytime you fee the puli. Ham |Q wicked in great power and profpericy, 'tis a figne the people arz e * iar }P ro P tef very wicked, and God will punifh and fcourge them by the hands^ y flr * of fuch for their wickednefs. Fo£it& to

This is a truth, and much is faid by fome Interpreters for the accipt,nere-making of it out from the Text; but taking it as 'tis given,I fhall gnet homo only give you two Notes from it. hypocnta,

1 ■& * q m quidem reg-

Firft, Bad Trinees are fet up by thepcrmijfion, yea dlfpofuien ofiubat ob ojfen* God. diculapopuli,

ut utriufque He makes evil men to reigne. The fame power which brings & Regit & wicked men into the world, fets wicked men high in the world. P°P ult de j^ un It is of God that any wicked man hath a place in the world, and \t notem ' • erG * is of God that any wicked man gets into the high places of the CuJm ^ ^ 0 . world. All the Kings of Ifrael from firft to laft were ftark naught, mines mfcun-and very wicked, yet they were all of God's ferting up, though tur hu]w jufu their own ambition, or the fatisfying of fome luff, put moft oi^ re S esecn - , them upon afpiring to get up. In the rirfr book of the Kings (chapJf? mn } l ? r \*F i II. 29, 30, 51.) i/£hijah the Prophet finding Jeroboam (the fcti tempore ab z> and vvorft of them) in the way, caught the new Garment thai masfu regnamur, on him, and rent it 1 * to twelve pieces, and he faid unto jeyo6oam,ItincAt$.& take thee ten p'eces; for thut faith the Lord,the God of Ifrad,foh.ld, 2 4' JwHrcnd the Kfinqdmi out of the hand of Solomon^and w'ai g'Veten

Tr'.hs

784 Chap. 54. An Exfoption upon the BsoJ^of J o B 'Vcrf. $0»

Tribes to thee. This Jeroboam was fo bad a man, chat he was noc content to fin alone, but madelfraeltofin ; yec even him did God let up, and fenc a Prophet to him to tell him fo. How unholy foever men are in their place, and how unjuft foever in the exer-cife of their power, yet the holy and juft God (for reafons known ro hunielf ) placed) them in power.

Secondly, Obferve. God permits wickjd ^Princes to reigne, as a punt'foment of the reigning fins and rvickedneffes of the people„

The power of wicked Princes is the punifhment of a wicked Qudam Yeges people. Some Princes and Magiftrates are given as a bleffing,for adutihtatem ^ p rot ec"Uon, peace, and profit of a Nation, and for the exalta-1^Jw&con-lion oi nghteoufnefs in it. Others are given as a curfe, for the fervationem vexation, troub!e,and impoverishing of a Nation. The Lord takes jufiitU qui- this fully upon himfelf, (Hof, I 3.11. ) I gave them a King in mine lam. autem ad ar ,g Cr ^ & c# Angry providences are the fruit ©f fin.God gave Saul »ff;icOT vet ju- j n ar) g er) h e g ave Jeroboam and the reft of the Ifraelitifh Kings in omnibus *qua- anger j and as he gave them in anger, fo he took them away in literfuperxeni- wrath.The fins both of Princes and people, produce mutual ill me. Irene. 1. effects towards one another.

5. c. 25. Firft, The fins of the people are the caufe fomtimes why good

Princes are immaturely or fuddenly tal^n away from them. Joftah that good King was removed very early for the fin otjudah; Pharaoh Necho had never (lain him, had not the people been unworthy of him.Hence that of Solomon, (Prov.28.2J/0r the tranfgref-fton of a land^many are the Princes thereof. -He means not (as 1 conceive) many together,but many fucceflively, that is,good Princes go quickly off the ftage one after another for the tranfgrelfion of the people of the land; But (as it followeth in the fame verfe) by a man ofunderftandirg (jr \non>ledg the ft ate thereof foal be prolonged. OurTranflaters render thefe latter words in the tflural number (as the margin hath \z)by men of under (landing ejr mfdomfoall they like-wife be prolonged ; that'is,when there are many godly,wi r e,and undemanding men in a Nation, God bleffeth them with long-lived and aged good Kings or Governours.

Secondly, Whole Nations or a people are fomtimes puniilied £or the fins of their Princes, (Jer. 15.4.) the Lord tells the Jew-iih ftate he would bring all that evil upon them for the fin of

Manaffeh.

Chap. 34. 4* Expofkiou upm the Beol^of Job. Verf.30. 78 %

Manaffeh. The fins of Princes prove oftentimes the fufferings Regwn lapfm ofthe people. As both by and for their goodnefs and vermes a J*"* popuhm people arebiefled, lb by and for their evills, errors, and vices, ^jJ^^J 1 * a people are endangered, yea fometimes ruined: When die Hczdfrrvamur ; its ©f a Kingdome or Common-wealth is ficke, the Body is feldome eorum errors Well, periclitamur.

Thirdly, The fins of a people bring deduction both u P a "f^/^f~ their Princes and themfelves together, and wrap all up in one\^ \eipJbli<ce ruinous heape, as Samuel threatned the people of lfrael ( 1 Sam: capite largui. 12. 1$.) Ifyeftill doe wickedly y ye fhali bedefiroyed both yon and do, your King. He fpeakes not a word of any (in in their King, but tells them that their wickednetTe may bring deftruction not only up©n themfelves, but upon him alfo.

Fourthly , ( which is the poynt in hand ) the fins of a people caufe the Lord to fee evili Princes over them. When once a people refufe the fweet and eafie yoke of Chrift, or fay, we will not have this man to rule over us y he in Judgement fends fuch to rule over them,as (hall lay heavy yokes upon them indeed. God ufeth fome Princes as his ftaff to fupport a people, and as his (Held to defend a people, yea as his Sun to cheritli and influence them with aboundance of mercies. He ufeth others only as his fword to wound them, or as his fcourge to correct them for their fin. Vtewnfertct-Seme are ablefling, others are an affliction to the people. An an- viUt b*c 9 ti-cient Poet obferving the City wherein he lived, fwolne with va- fj^jj? 1 tte uity, and bringing forth dayly many monftrous.births of pride, cJre&mTmt* luxury, and oppremon, he could not forbeare to give his appre- U infolenti*. henfion of the iflue in this elegant fancy ; This City ( faid he ) is v*fo*' with child , and lam afraid it will bring forth portly ( and whac^ e ° 8n:

will it bring forth ? ) feme fevere correUor of jour evill infolencies. P f i °.

• „t ° / 1 \i 1 1 •£ • \ s • , » no cam tmbc-

When Phocas ( a cruel tyrant) had got the Empire, and reigned, ratorem <mfc.

there was a good man, who prayed much, about him, and did e- taijhireffrm-

ven exportulate with God, why he would fet fuch a wretch as he/"' 71 <( J '««,?«"«

was over the Empire ; the ftory faith, he received this anfwer™" l ™enips-

from God ; I therefore fet him togoverne, becaufe I could not finde Civ'fuh'rbit 9

a worfe. And I finde a like report of another, though in a lower nan ex cream

degree of power, yet in great power, wherein carrying himfelfe Epfcopuf,quod

very infolently, one fayd to him; Why are you thus haughty <md^ nm 'facerdc-

high-minded, why fo proud of your power. God did not put yon into u V'. Si J e ^^ 0 ^

thegwerment of this p/ace, beeauje you were worthy of it , but be- ^ iqm em ^

H h h h h caufepfcopo. Anafh

—. '»

-j$6 Chap. 34. An Expofitton upon the Book^of Job. Verf.30

IX? ut quibufiii caafe we were worth)' to have a man of yoy.r wort hlefnefs fet over us, ^tanquam) ife ] earne d Moraliit treating of the righteous, though late ven-

faSi,'a7 fo- £ eance of God u P on men > hacil this P a{la o e ; G "t ('aith he )ttfetb $nendum de a- f on,€ MiH ** tormentors to afflilt and punifh others. Which is verif-his pa-nasiqwrdcd in moft tyrants. Such a bitter medicine j?<« PhaUris in his time •virunrftde t0 t j :e Argentines, and Marius to the Romanes. St Auguftin* pkrifqvtyrhh jV e ^ ; i n o oi Vera, maketh this conclufion ; The power of Govern-Tuls mefici- mcnt M ' :ot g lven -> >:0 r ' ot te J why "tit by the providence of the mss~t mattum fv.it hrgh Cjed,when he jndgeth the affaires or manners of mankinde jttft-Argentina ly deferve and sail for-fuch Lords and Mafters. rf*lar», Mi- q i ec nations take heed ; The fins of a people, are the tvorft Plutarcta Te mares °^ a people ; fin provokes God to let up Princes fora fnare. iera Num: As therefore the Pfalrnift admonifheth Prince?, Be wife now there-Vindida. fort O ye Kings, and learned ye Judges of the earth ; To I may fay, Emm tahbui Be wife, O ye people, and obedient all you that are inhabitants of the c1 )f ttt ■ j- wrth, ferve the Lord with feare, and rejoyee before him with trem-pedjlaswn da- bl:n ^ kjf e ^ e Son ( Rtafii* to Jefus Chrift ) left he be angry, and tur niji fummi give you fuch Princes 3nd Powers, or put you into fuch hands as dei proiidetia, fball break and vex you to purpofe, and make you know what it is quando res hu-10 f erve men j n rjgeuf^baving refufed to ferve God in love. Many ™libnd\min\ * n a ^ na " ons are a P n t0 complaine much, when they have anybur-digms. Aug: dzns u P on them by Governours, but few complaine of their owne lib: 5. deCiv; fin?, which caufeGod to burden nations with fuch Governours ; <ki. cap.ip. ]et all leave off complaining of evill Governours, and complaine more of their owne evill government, both of their hearts and lives.

Thus we fee how this text according to thefe diftincfc tranfla*-tions, Firft, gives warning to Princes, That the hypocrite reigne tnt, left the people be eufnared ; and, Secondly, gives warning to people, that they provoke no: God by their fcandalous orfences, to fet wicked Princes and Powers over them.

JOB,

Chap. 34. An Exfofitto* ufon the Booj^of Job. Verf. 31. 787

JOB. Chap. 34. Verf. 31, 32.

Surely it it meets to befaid unto God> I have borne chaflifement^ I will not offend any more.

That which I fee not^ teach thou me : if I have done iniquity 3 1 wiU dee no more*

EL'ihu having convinced Job, both of the power of God, to doe what he pleafeth, and alio of his righteoufnelTe, that he is juft in whatfoever he pleafeth to doe, proceedeth to give him conn-fell, how to carry himfelfe better towards God, then by his former fpeeches and expoftulations ( hinted at the 5th verfe of this Chapter) he feemed to have done. In thefetwo verfes he gives him ( according to our translation ) counfell confifting of three branches.

Firft , He counfells him to a due fubmilTion, to the hand of God. In the former part of the 31^ verfe ; Surely it is meete to be [aid unto God, I have borne chafiijement.

Secondly , He counfells him to reformation, or to a gracious refolution of laying downe every finfull thing, or what ever was a provocation to God. .This he doth once and againe, twice m thefe two verfes; Firft, in the clofe of the 3 ith verfe ; It is meete to be fad nnto God, I will not offend any more ; Secondly, in the clofe of the 3 2d verfe ; // / have done iniquity , / mil dee no more.

Thirdly, Elihu counfells Job, to pray for further difcoveries, both of his fins, and finfullneiTe, as alfo of his duty, at the beginning of the 3 2d verfe; 77wr which I fee not teach thou me. Thus you have the diftinft poynts of that counfell which Elihu gives J»b, according to our reading of thefe words. There is another reading, which I fhall touch, when I have firft opened and profe-cured the words as they ftand in ours.

Verf. 31. Surely it is meete to be faydunto God, I have borne chaftlfement ; I will not offend any more.

Thefe are child-like words, fuch worlds as a faulty, yet a (to-H h h h h 2 mic-

mitting repenting childe, fpeakes to a difpleafed father, when he is under his rod, ( yet fuch as become the moft aged and growne men in grace ) I have borne chaftifement, I have been under thy correcting hand, forgive me O my father, I will doe fono more. Thus Slihu advifeth Job, to befpeak God his father while he was attiicting him.

Some render the farmer part of this verfe, by way of interrogation, or queftion, Hath hejayd unto God , I have borne chaftife-n.ent, 1 will offend no mere ? hath Job fpoken thus to God ? As if Elihn (making his appeale to the by-ftanders) had fayd, Te all arc witnejfes that Job hath net jet humbled himfelfe under the cor-reUing hand of God, but rather charged Cod withfeverity, in dealing mth him , and over-boldIj enquired into the reafen ef his dealings. Our affirmative tranflacion carrieth the fame fenfe with this interrogative, and queft iening translation j for when Elihtt faith to Job, If is meete to be fayd unto God, I have borne chaftife-ment ; he fuppofeth, that Job had not fayd fo.

Surety it is meete to be fayd urn* Cjod.

\^ The Hebrew particle which we render furely, commonly figm-

fieth,/<?r, as giving an account or reafon, of fomewhat that went before ; yet we render it well both here, and elfewhere, furely, according to the fcope of the place;efpecially feeing Elihn fpeak-ing thus, is not giving a reafon of wfeat was fayd before, but inferring a duty from it.

Againe , The word meete , is not exprefly in the Hebrew text, yet it is clearly implyed in it, and therefore added by our tranflators to fill up, and cleare the fenfe; the originall is, It is to be fayd uvto God y we fay, If is meete t9 be fayd u«u Gcd,

I have borne chafiifement.

The word chafiifement alfo is not exprefly in the original, there it is only, I have borne, but becaufe bearing muft needs import, that fomewhat is borne as a burthen, and feeing according wmo the fubject matter that Elihu is upon with Job,h muft referre to fome affliction or chafiifement laid upon him,therefore we fitly fupply this word ehaftifement, If is to be fayd unto God, I have, borne • what ? (it cannot be meant of any outward cerporall bur-then > or vifible Loade layd upon his back ; but, I have borne }

ckt-

Chap. 34. An Exfofition ufon the Book^ of j o B. Verf. 31. 789

chaftifement, affliction, or correction ; If is meete to befaydunto God,l haze borne chafiifement ; that i?,I both have and will beare, whitfosver thou haft, or fhalt be pleafed to lay upon me; I will not diipute thy burthens, but take them up. So then,this hrft pare of the verfe is a direction minittred to Job, fhewing him how to behave himfelfe in the bearing of affliction j He mutt not flrivi or ftruggle with them, nor with God about them, but fuftaine them. And this direction is not peculiar to Job's perfon, or to his cafe alone, but it belongs to ail that are in affliction, let their cafe be what it will; all fuch ought to beare quietly or patiently to a-bide under the burthen which God layeth uponthem, I ("hall not ftay upon the opening of the fpeciall figniheation of that word chafiifement, becaufe it is not in the Hebrew text, only thus, cha-ftifements are ufually taken for thofe afflictions, or afflicting providences, which God Ia*yeth upon his owne children; he layeth judgements upon the wicked, and punishments upon the ungodly, but properly, and ftrictly, that which falls upon his owne people is called chafiifement. For though in Scripture, there are dii-penfations of God towards his owne people, fpoken of under the notion of judgement,, yet they have not a proper fenfe of judgement , as proceeding from wrath, and intended for revenge. Wrath is the fpring from whence judgements flow, and as to their hTue,they tend to the fatisfaction of Juftice. This God do:h sot expect, at the hands of his owne children, and therefore their afflictions are moft properly called chaflifemems, Surely it is meete to befajd unto Cjod, I have borne chafiifement.

Hence note. It is our duty when the hand of God is Ufon us, or when we are under chafiifements, toffeake humbly, meekly, and fnbmijfrut-ly to God.

We ought alwayes to be humble, and carry it humbly towrds God, but then especially when God by any afflicting, providence is humbling us. The Prophet ( Hof: 14. 2. ) calling that people to returne unto the Lord, advifeth thus; Take with you xwris^&d turne to the Lord, fay unto him, take away all iniquity, and recede us graciou(ly,fo will we render the calves of our lips. As E^ihu here makes a kinde of directory, what a perfon in affliction fliould fry unto. God,, If is meete to fay unto GW,tnat is, for a man in thy a(Q y

t®

-+ —

% 790 Chsp." 54. 'An Exfoption upon the Bool^of J o B Verf. 51,

io fry thus Unto God ; Co that Prophet, by the Spirit, faith, Take ftnfo'joti words, and furze to the Lord, and fay or fpeake thus unto fcfrn ; [hough nor ftrictly, [yllabically, info many words,yet to this fence, and purpofe, or according to this tenour, fpeak thus, Take a ray im&ati% and receive us graaonfly. And when the Prophet faith, lake unto you words, his meaning is not that they lTiould at-fe&ediy ftudyaforme of words for God , much lelle that they enld artificially counterfeit words which their hearts had not iiceived, or were not correfpondent to their hearts, (many fpeake words, even to God, which never come neare but are meere Grangers to the intents of their hearts) but {incere words, humble words, words of fupplication, not expoftulating words, not quarrelling words, not murmuring words, not meere communing words, but take to you words of^confeilion, and fubmifli-on,and io prefenr your felves and your condition before the Lord. The Preacher (Ecclef: 12. 10. ) fought to finde out acceptable words, and fo fhould we when we fpeake unto men ; Preachers of the word ftiduld feeke to finde out acceptable words; not fine words,not fwelling words of vanity, not flattering Toothing words, but acceptable words, that is, fuch as may finde eafie paflage into the heart; or fuch words as may make their pafifage into the heart, through the power of the Spirit of God. Now if the Preacher fought to finde out acceptable words, when he fpake to the people, much more (hould we when we fpeak to God. O how lTiould we labour then to finde out acceptable words. All words are not fit to be fpoken unto God ,• the words that are ( in fuch cafes as the text fpeakes of) may be reduced to thefe two heads.

Firft , They muft be God jufiifying words, that is, words by which we acquit the Juftice of God, how fore, and how heavy fo-ever his hand is upon us. When Daniel ( Chap: p. 7,14. ) was hying before the Lord the calamitous ftate of that people ( they were under as fore judgements as ever nation was, For under the whole heavens ( faith he there ) hath not been done, as God hath done unt$ Jerusalem ) yet all the words he fpake unto God, tended unro the jumfieation of God ; O Lord (laid he ) righteoufnejfe belongcth unto thee, but unto us confufion of faces, as at this day, tothemenofjudah, and to the inhabitants of Jerufalem, &:c. We have not had one ftroake more, then we have deferved, there hath not been a grain of weight more in cur burthen, then we have

brought

Chap. 34- sl» Expo/ition upon-the Book^ of J &b. Verf.31. 791

brought upon our felves, there hath not been a drop in our cup more then we have given juft caufe for, Therefore hath the Lord watched upon the evil y and brought it upon us, for the Lcrd our Gcd u rlghtcms in all his worlds, which he doth, for we obeyed not his voice; thefe are words he to be ipoken unco God.

Secondly, We are to take to our felves J"elf-condemning, felf-abafing, felf-emptying words. Such we finde in that chapter, {v. 5, 6, 7,) Tons belong jhame, and confnfion of face, &c. thefe are the words we -fhould take to our felves, a.nd thus it is meet to:be faid unto God, whensoever his chaftifements are upon us.

Secondly Obferve. It is our duty to acknowledge it to God y that he hath chaftened us, when he hath.

We muft own his hand in afflicting us, as much- as in pro r per-ing us, in carting us down, as much as in lifting us up, in wounding us, as much as in healing us; It is meet to be faid unto God, we have born chaftifement,thy hand harh been upon us. The nzg-le£ of, or rather obftmacy againft this, is charged as a great fin (Ifa. 26. 17.) Lordy when thy hand is lifted up, they will not fee ; that is, they will not acknowledge thy moft eminent appearances in anger againft them. Tis fo with many at this day,though there be a hand of God (as it were J vifibly afflicting their bodies, and eftates, their children and families; yet they will not fee, that it is a hand of God ; but fay as the Philiftines, it is a chance, or, it is our ill fortune ; it is from the negligence of this man, or from the malice of that other man. All this while there is no acknowledgement of the hand of God. They fay not with Eli, (1 Sam. 3. i8.)/f is the Lord ; nor with David,(Phl. 39. 9, io.)I was dumb, J opened not my mouthy becaufe thou dtdfi it; Remive thy fireke away from me y I am confumedby the blow of thine hand. It is as much our duty, and for the glory of God, to confefs that our afflictions are ofGod y as our mercies and favours.

Thirdly Obferve. The chafienings of God muft be born , they fmft be etidttreJ;

Many are chaftifed who cannot fay they have bornchaftifements ; It's an ordinary thing to be under chaftifement,bt>t its a gre;i[ thing and requires much feoly skill and fpiritualnefs to bear a cfcaftife-

jricnr ;

79* Chap. ^4. An Exfofxtion ufo* the Boo]^of]& b. Verf.gi,

ment; the duty of a Chriftian lies moft in two poincs.

Firft in doing, or in active obedience.' -

Secondly in tuifering, or in pafllve obedience, and there is as much of God, as much of grace, as much of holinefs, yea I may lay much more held ouc in bearing and in futfering, then there is in acting or in doing.

But you will lay, what is it to bear, that you make it fo difficult a matter to bear enablements? How muft chaftifements be born? or what is it to bear them ?

I will anfwer the qneftion under two h^ads. Firft, Negatively f To bear chaftifement is not

Firft, meerly to finde or feel it upon our (houlders as a burthen which pincheth or preffeth us j fo a beaft may bear.

Secondly, it is not a bearing meerly becaufe we cannot help it, or be rid of our burden, for fo the word of men may bear; they b^arthe greateft burthens that God layeth upon them, becaufe they cannot avoid them, nor eafe themfelves of them.

Thirdly, It is not a bearing ftoutly, or flightingly, to make nothing of it ; fo proud men bear, men of unfubdued fpirits unto God, and his word, regard not what they bear, nor what God doth to them.

Fourthly, It is not a bearing them fowrly or fullenly; for fo difconcented perfons bear; yea, fo the devil beareth the burthen which the hand of God hath laid upon him.

Fifthly,Nor is it a bearing chaftifement faintly or difpondingly; fo weak believers bear. To bear and faint, u not the bearing of faith. Neither of thefe are the bearing of chaftifement which £ -lihu intends in this counfel, when he faith, It if meet to be [aid ynto God, I have born ehaftifment. Thus ye fee the Negative,whac the bearing of it is not ?

Secondly, I anfwer affirmatively, To bear a chaftifement as an a$ or work of grace, is

Firft to bear it fenjibly ; that if, feeling the weight of the hand of God, and tafting the bitternefs of that cup of forrow which he giveth us to drink.

Secondly, 'Tis a bearing of it fubmittingly, humbly, patiently, laying our (elves down at the foot of God, and faying, as Ell did, Let him do wh at feemeth him good ^ or as David, (2 Sam.i 5.26.) heholdj here J am, let him do to me at feemeth good unto him. We

never

Chap. 34. Ah Expofition upon the Book^of J o b. Verf. 31.

never bear any evil of affliction well, till we can fay (with a fweer resignation of oh: felves) to God,do wich us what feemeth to the e good. And ( for our encouragement I may fay) nothing can hurca goslly man which feemeth good to God.

Thirdly, 'Tis a contentful bearing, or a bearing contentedly; Thus Chrift fpake (Pfal. 40. and'tis cited by the Apoftle Heb. 1 o.) Lo, I come to do thy mil, I am content to do it ; what was that ? It was to bear or fuffer; the greateft part of what Chrift was to do, was to bear or furfer the chaftlfement of oar peace, (Ifa.5 3.5.) andinfufferingtobemadeafacrificefor us; his contentment to do the will of God, was a contentment to fuffer. Of fuch a fpiric Should the people of God be; bearing chaftifement not only patiently, but contentedly ; this is hard, but this cannot be left our. in the full exercife of that grace.

Fourthly, 'Tis to bear it ( more then contentedly) willingly ; how free was Chrift to bear, when he faid {John 18.11.) The cup which my father hath given me^jhall I not drinj^ It ? Surely I will, I am willing to drink it, though it be a bitter cup. We are not to will our fuffering?, but to furfer them willingly ; there is avaft difference between thefetwo; I do not lay we are to will our fufferings,but we are'to furfer them willingly;we muft fuffer whar, and how,and when,and how long God will; and when God willeth our fuffering?, we mult furfer with our wills, or be willing to fuffer.

Fifthly,To bear chaftifement in the fence here intended, is not only to bear it with our will,but with o.ur affe&ions,not only willingly, but acceptably, and embracingly; 'tis to fay welcome crofs y becaufeitis the will of God. There is no chaftifement that we can rejoyce in, or have any affeclion to, confidered in it felf, but to bear chaftifement in contemplation of the will of God, fhould work our hearts to an accepting, to an embracing, to a welcoming of it ; we fhould fay to all our fuffering?, welcome, by the will of God.

Sixthly, 'Tis to bear it prayerfully; we muft bear filendy in oppofition to complaining ; but we muft not bear filently in oppo-fition to praying. While chaftifement is upon our backs, amplications muft be in our mouths; and we muft pray, flrft. That we may fee the reafon why or for what caufe God chafteneth us: Secondly, We muft pray, that we may anfwer the ends which God

:794 Chap. 34. An Exf option upon the Bool^of Job. Verl.3i p •*■ = ■ ; ■ :

aimeth at in chaftening us. Thirdly, Than we may. have frefh power to bear his chaftenings. Fourthly, That God would be pleafed to remove our chaftenings. While we bear chaftenings, we may pray, and pray hard that God would take them away. Da-vidhzd no icrner laid, I opened not my mouthy ('that is, complain-inglyj because thon didst it (Pfal. 39.9.) but prefendy he opened his mouth in prayer (verf. 10.) Remove thy ftrokeaveay from m. While we bear our crois patiently and willingly, it would be our fin not to pray for deliverance from it. To lay I am under a chaftifement, and let the Lord keep it upon me as long as he will, I will never ask him to take ft off, were a molt unbecoming frame of fpirit. They that bear siTiiftion moft cheerfully, fhould pray mod earneftly to be eaied of it; we muft be willing to bear them alvvayes, yet we muft pray that we may not bear them long. If a childe under the rod of a parent, thould not fay, pray father flay your handy it u enough, but Itt him go on ftriking,and never intimate a delire of his forbearance, this were a figne of ftubbornnefs, not of patience and fubmilfion. 'Tis as bad not to ask releafe from our troubles, as to murmure at them, or to be unquiet under them. Remember then, you muft' be as much in the exercife of prayer as ©f patience under the crofs, and that in thefe four re-fpech. Tnus you have the anfwer to that queftlon ; by which it appears, that 'tis no eafie matter to fay what Elihu faith, It is meet to be [aid wito God, I have born chaftifement f %

There is yet anorher queftion, {for fome may demand) why Should chaftifements be thus born ? I anfwer,

Firft, We muft bear them according to all the rules before given, becaufe they come from God. Our afflictions are Gods allotment, we muft bear what he appoints: therefore old £//,though he had failed, and finned greatly, and fo brought a cloud of calamity upon himfelf and his family (the very report whereof, as Samuel told him, would make both ears of every one that heard ir, to tingle) yet he compofed his fpirit to a fubmilTive hearing of ir, upon this fingle confederation,//- is the Lord,and there is enough in that confederation to make all men fubmit. For firft, The Lord Is fupream, and therefore what he doth muft be born. Secondly, He ha Father, a childe muft bear what a Father layeth upon him; and as the Lord is a father, fo he is not a hafly, imprudent, or paf-fienate father, but a moft wife and judicious father; therefore 'tis

Chap. 34. An Exfofition upon the BooJ^of Job. Verf. 31. 795.

our intereft as well as our duty to bear his chaftifements. Yea,he is a gracious, tender, and companionate father.and when we know he that layeth a hand of affliction upon us, hath alfo a heart full of companion towards us, we fhould willingly bear his hand.

Secondly, Chaftiiements are to be born in the manner directed, becaufe they are for our good, and (hall we not bear what is good for us ? It is good for me (faid David, Pfal. 11 9. 71.) that I have been affiled ; and fo the Apoftle CH'ek. 1 2. iO.J For they verily for a few dayes, chaftened ns after their own pleafure, but he for our profit, that we might be partakers of his hollnefs. Chaftifements are for our profit, and lhall not we bear that which is for our profit ? If God lhould lay chaftifements on us for our hurt, meerly to vex us,& 60'put us to pain,or meerly becaufe he delights in out furferings,who could bear them ? But it is meet to bear what God layes upon us, becaufe he doth it for our good and profit.

Thirdly, We mull bear chaftifements in the manner Hie wed, becaufe unlefs we bear them fo, they will do us no good, or we flull have no profit by them, and that's a nnifery indeed. To bear (mart, and finde no advantage coming in by ir; to drink gall, and to have no fweecnefscome out of it; to endure lofs, and to have no kinde of profit by it is very grievous. Now whit ever chaltife-ment is laid upon any, it doth them no good, and they can have no profit by it, unlefs they bear it as was before defcribed ;'it is not the bare being afflicted, that doth us good, but it is the wife management, or the skilful bearing of it that doth us good ; and therefore we finde, that the Apoftle (Heb. i*!ri.) when he hid fa;d, There is no affliction jopus for the prefent, but grievous, adds, Ntve-rthelefs afterwards it yeildeth the peaceable fruit of right eouf-Kefs, ( but to whom ? What to every one that is afflicted, have they theie fweet fruits ? No, but) to them that are exercifed thereby. Afflictions bring no 1 weet fruits to them that have them, unlefs they be exercifed by them : feow exercifed ? Afflictions exercife every one that hath them"; they are to all a pafflve exercife, but to be exercifed, notes here m active exercife ; they who gra-cioufly exercife themfelves in 2fTr\iction,fhaH without doubt finde benefit and fruit by affliction.

But fome may fay, what is it to be thus exercifed by affliction ?

I aniwer (for the opening of that Scripture,) to be exercifed.

is

jy6 Chap. 34. An Expofition upon the Book^ of Jo b. Verf.31.

Firft, To be much in fearching our own hearts, and waves, or how 'tis with us, and what hath been done by us, (Ecclef 7.14.) In the day ofadverftty conftder> that is, b-zthivk you: felves, Firft, What God is doing.Secondly,What you have been doing.! hirdly, What becomes you to do in fuch a day. The prophet points us to the two latter Duties of fuch a day in one verfe, (Lam. ■ 3.40 ) Let usfearch and try ow wayes^ and turn again to the Lord. To fear c hour way cs^ is to confider what we have been doing ; to turn to the Lord, is the great thing to be done, in a day of adver-fity.

Secondly, As this exercife of the foul confifts in fearching our own hearts 5 fo in fearching the heart of God f if I may fo fpeak) that is, in an humble enquiry to the utmoft, what Ged meaneth by any affliction, what hath moved him to afflict us; and we hav* as much caufe to fearch Gods heart, as our own in this cafe. Thus in that National affliction (2 Sam. 21.1.) when the famine continued three years, year after year, it is faid, David enquired of tks Lerd y vchy is it thus t he fearch'd Gods heart by defiring an anfwer from the Lord, what (in it was which provoked him to that fad difpenfation. And thus we fhould be enquiring of God by prayer what fin he ftriketh at, or what grace he fpecially calleth us to act by any affliction which be fendeth either upon eur families or perfons.

Thirdly, There is an exercifing of our felves in fearching the affliction it felf; firft, in:o the nature of it. Secondly, into the circumttances of it, how timed, and meafured, by what hand,and in what way the Lord deals with us >, this is a great exercife, and unlefs we are thus exercifed under affliction, we get fmart, and lofs, and bitternefs, bur no good at all by it. So much for the firft counfel pvznjob by Elihu^ It is meet to be faid unto God y I have Born chaft fement.

His fecond counfel as it lies here in the order cf the Text, is about the reformation, or the amendment of what is amifs..

/ will net offend any more.

VlHK vh It is fit the afflicted fhould fay unto God,/ wilm offend.Thz root *J?iii? of the word here ufed, figniheth fomtimes the pains of travel in

fgnijicatmcgna nocendicupiditateardereficut mulieres ardent dejiderto concipiendi fatumyranfftr-tur mfecur.da conjugal lonr } vel ad parmrieniium dolores,xel ad concvpifiendi UbidinemMoWet in Ffal. 7.14, Childc=

Chap. 34. An Expojition upon the Bool^of Job. Verf. 31. 797

childe-bearing, ( C mt • 8. 5.) / raifed thee up under the Apple-tree, there thy mother brought thee forthjkere (he brought thee forth that bare thee. And again (Pfal. 7. 14.) Behold he travelleth with iniquity, ar.d hath conceived mifchief, and brought forth falfhood : Ic iignilieth alfo inScripture to corrupt, or to pollute, (Neh. 1.7.) We have dealt very corruptly againft thee\and have not kept the commandments, mr the fiatutes, nor the judgements which thou commanded thifervant Advfes, To deal corruptly, or to do corruptly, what is it out to fin againft or offend God ? Every offence or fin, fprings from the corruption of our own heart?, and is a corruption of our waves and manners. Both thefe readings, / will not offend y or, I will mt corrupt, meet in the fame fence ; for t6 corrupt our wayes is to offend, and to offend is to corruprour wayes; to do any evil is to corrupt our felves, or others. So then, the meaning Nontemum m plainly is thi.% I will corrupt my way no more ; the man in af- Fid, fed £> in fliclion muft fay to God in a deep fence of, and forrow for his for- J^aU videturu-mer fins, offences, and corruptions, I will offend, I will corrupt OT ,5Jj£J/ w C0Y ~ mere. Now, comparing the former counfel with this; Obferve, zech.11/u4. ' Firft. Job 34,31. #«

s* A . r . > , Dieuinloc*

fcnaftijement ufor amendment,

. The evil of affliction is brought upon us s that we may take heed of, and turn froari the evil of fin, (that's intimated by the connexion) therefore to go on offending, while God is chafrening, is to add rebellion to our fin. It was the brand of Ahaz, (2 Chron. 28. 22.) in the time of hi* diftrefs, hetrefpaffed yet more againfl the Lsrd ; whereas being in diftrefs, he fhould have faid to die Lord, I willtrefpafs no more.

Note fecondly. When God chaft x ens tts, we fhould prom fe amendment.

We fhould tel God,we will him offend no more,we wil grieve him no more, we wiU-provoke him no mere, we will dishonour him no more; the leafi fin once committed is too much,, therefore we fhould engage to fin no more.

But it may be queftion'd, can any man make fucrr a promife,or cake fuch an engagement upon himfelf, when under chaftifemenr, chat he will offend no more ? Is that degree of perfection itcainr able in this life, to of&nd no more ? How then is this nmt to be

fault

7p8 Chap. 34. An Exfofition upon the Book^of J o b Verf. 31.

faid unto God, I will offend no more ? Muft we promife things that we cannot perform ? Is there any man chaftened that offends not again ? faith not the Apo&le fames, In many things reoffend all ? Is it then meet to fay this unto God, I will offend m more ? Is it not finfal to make a promife not to fin ? I anfwer,

Fifft, by way of conceflion. No man may promife, what ever his cbaftifements are, that he never will fin at all any more, no man can make any fuch promife,neither is that the meaning here; but he that is under the chaining hand of God, may and muft, promife that he will not commit fuch, or fucha fin any more • e-lpecially not fuch a fin as he moft fufpe&s to have brought the chaflifement upon his back; we may make promifes againff particular fins, though we cannot promife we will never fin.

Secondly, We may promife, when we are under the chaften-ing hand of God, that we will offend no more, in fuch a manner as we have offended formerly,fo foolilhly, fo vainly;fo negligently j we may and muft promife to be more watchful,that we fin not the fame fin again either for matter or manner. , Thirdly, When chaftened, we may fay unto God abfolutely, we ■ will offend nomore,with refpect to the purpofe of our fouls ; that is, we muft lay afide all purpofes of committing any fin • yea we may,we muft tell the Lord,'tis the defire and purpofe of our fouls, 'tis our ayme, and fhall be our endeavour to offend no more.The ayme of every true believer is not to fin, though (in this world) it be not the attainment of any (1 John 2.1.) My little children, thefe things write I unto you, that ye fin r.et .-As if the Apoftle had faid, I would fain wynde up your hearts to fuch a pitch, that you may nor fin at alj ; ; But if any man fin, we have an Advocate, with the Father ; T know you cannot but fin, yet let it be your care not to fin, and your prayer to offend no more. And how fhould we blefs the Lord, if we could live without fin, and be for* ever rid of it! we fhould wifii a thoufand times more to be quit of fin, then affliction ; thus we muft fay unto God, we will offend no more.

Fourthly, though we cannot promife, or take up fuch a refolu-tion abfolutely, nor in our own ftrength, yet we may and ought in the ftrength of Chtift, or to the mmoft of that ftrength and grace, whi.cl*he gives out, and beftoweth upon us.

I (hall have occafion to fpeak further to this pour, from thofe

words

Chap. 34. Ah Expojition upn the BooJ^ of Job. Verf. 3 r. 799

t-

words of the 3 2d or next verfe, (which are of neer alliance both as to matter and form with theie here) // / have done iniquity y I will do no more.

Only before I pafs from this rendering of the Text in hand,take two Notes more ; In that Elihu relleth the penitent perfon, he ought to fay unto God, / »'/// not offend any more.

Note, Firft. ^/i truly humbled and repenting foul, u as careful to avoid the all of fin for the time to come, as to be freed from the guilt of fin pafl.

This holy care is a fure argument of a good confcience.A wicked wretch may be defirous to have former offences pardoned, but he hath not any unfeigned purpofe not to offend any more ; and . ufually he hath no fooner cart up his fin by a feeming penitent con-feflion, but he returns with the dog to his vomit by a frefh com-miiTion of his lin. Sorrow for finyetlds no comfort, if not accompanied with a care not to fin. Chrift was not fo rigid to the woman taken in Adultery as her accufers were, yet he faith to her, (John 8. 11.) Go and fin no more ; as if he had faid, thy cafe will be fad, though now thou haft efcaped or got rid of thy accufers, if thou tradeft on h this wicked way. And when David prayed for purging the Cm paft, he alf© prayed for eftablifhing by the free Spirit of God, againfl: fuch-like temptations in time to come, {Vfal, 51.J as if he had faid, Lord, I do not ask pardon that ( I might take liberty to offend again, but I defire thy confirming and preventing grace, that I may offend no more.

Secondly, From the extenfivenefs of this engagement,to which Elihu directs the penitent perfon,/ will not offend any wor^neitber Ln one kinde nor other.

Note. He that u truly humbled for any onefin y will to hit utmoft avoid every Jin.

He faith, I will not offend any more. He that loves God,can-not live in the doing of any one thing which God hates; but as he expects good out of all the promifes, fo he hath refpeft to all the commandmenrs • whofoever hath fo, would not offend in any thing any more.

Further-,

8©0 Chap. 34. An Expoftion upon the Book^ of J 0 B. Verf.3 1.

Further, as this latter claufe is translated, I will corrupt no more.

Note. Fiift, Sin is a corruption.

We fhall do well to look upon fin in all its notions, to make it loathfom to us; this is one notion of it, fin csrrupts every thing and perfon it hath to do with.

Firit, Sin is the corruption of our nature, the whole mafs of mankinde, and the whole of every man is leavened by it.

Secondly, Sin is the corruption of our converfation, and of our way, {Gen, 6. 11, 1 z.) God looked upon the earth,and behold it was corrupt, for all fit'jb had corrupted his way upon the earth. Mofes warns the people of Ifrael againft fin upon this ground, (Deut.4. 1 6.) L£ft ye corrupt your felves, and make you a graven image, read p f*L 53• 1 • H°[. 9-9. Zeph. 3.7. Zech.-^.-j.

Thirdly, Sinning is the corrupting of the Commandments of Cod, a finner as much as in him Iyeth makes void the Law.

Fourthly, Sinning is a corrupting of the Covenant of God ; yea fome kinde of finning is a corrupting the blood of the Covenant, or a counting the blood of the Covenant as an unholy thing (Jieb. 10. 29.) though the blood of the Covenant be in it felf infinitely above all corruption, yet fin doth what it can to corrupt it. Laftly, Some render, it is meet to befaid unto God 9 I have born Ideo ad D chaftifementj. will not breahj, which we may underftand two ways. diet debet per- ^ r ^> * w '^ n6t *£*** &r**k.tkz Commandment; fo it falls in with fero,non dif- our Translation, I will not offend. Secondly, I will not breaf^; that rumpam.Bcz. is, thofe rods, or bonds of chaftifement that thou haft laid upon me; as if he fhould fay, Lo _ d,thou haft bound me in thefe fetters of affliction, and I will abide thy pleafure under them, I will not ftrive, but fubmit, I will not break prifon, but wait thy time for my deliverance.

Hence Note. We must bear, not brea\ the bonds of our afflitliott.

Some (like ftubborn children under the chaftening hand of a Parent) would even break away from God ; or like malefa&or?, when under the hand of Juftice, they would break prifon, knock ©ft" their irons, and get away. As the wicked do, and fpeak concerning the bands and cords of Gods Commandments,(P/*/.2.3.)

Let

Chap. 54. An Expo fit ion upon the Book^of Job. Verl. 31. 801

Let us breake the'r bands afuxder, ar.dcafi artay their cords from us ; fo feme ipeake and doe about the bands and cords of divine chaftifements, they will breake from them, o" breake them,if pof-fibly they can. Let fuch remember,'cis belt when they are in Gods bands, to let him uniie them, and when they are in his prifon/tis good to abide there, till he is pleated to discharge and let them out. The Apoftles being in prifon, the Magistrates lent the Ser-geancs, faying, Letthefemengoe y but Paul fayd unto them, they have bfaten hs openly uncondemned, being Romanes , and have cajf us into prifotfy and now doe they thrufi us out privily ^ nay verily^ but let them come themselves and fetch us out. A godly man when under reftraint by the illegal or-rigorous dealings of the Magiftrate, will not accspt his liberty,upon unworthy termes; furely then he will n^r make an efcape out ©f the hand of God unwarrantably. He is ready to accept his liberty with much thankfellneffe, but he will not force it with violence. A godly man would free himielfe from fin, and get heaven by a kind of force ( as Chritf fpeakes in the Gofpel) but he would not free himfelfe from fuftering by force, nor get his eafc by violence. When God bindes him, he faith ( according to this reading ) I will not breake.

But ycu will fay, who may be fayd to breake or get by force out of the chaftnint* hand of God?

I anfwer; Firft, they doe it, by way of interpretation, who are impatient and unquiet in their afflictions. A child rhat ftrives and (buggies under his fathers rod , breakes away from him as much as he can.

Secondly, They actually breake from under the hand of God, who by any finfull way helpe themfelves out of their afflictions. SucbjwhenGod hath bound them with the cords of affli&ion,goe to the Devill to loofe & let them out. ' f is fad when God impri-fons a man, But O how fad is it to go to the Devill for a releafe • yet fo doe all they who being under afflid^ion, endeavour to free themfelves by any finful way;efpecially when they who are perfected for the faith & truth of Chrift,break their faith with Chrift, and quit the truth before profeffed,that they may quit themfelves from perfecution. O take heed of fuch deliverances, rarher dye under the afflicting hand of God, or the perfecting hand of man, then free your felves from either by putting your hand or fuftering your mouth to fin. Better be utterly broken by affli&ion,tben

K k k k k fo

So 2 ChaD.34. An Exfoptlon upon the' Bool^of Jo b. Verier

ioro breake the bands of affliction ; better dye in affliction, then fin your felves out of affliction. Let God who hath layd the burthen upon you, cake it off, or elfe lye under it Milh Thus much ? A ad ieum tor 'b 6 ^ two counfels given Job by Elihu ; It is meete to be fayd {ortem, f» di- nnt9 God, I have borne chaflifementy and, it is meete to be fayd unto at condono,non Gsd, / will offend no more ; there is yet a third thing to be fayd dejb-wm, di- un:o God, which Elihu gives alio in counfel, that which \fee not cenium ej} f ^y t y u me . g UCj before I proceed to that, I iliall a while con-^qStSom ^ er a nor her tranflation of the verfe already opened, very Con-iocemcjfiim- fiftenc with the Original text, and much Infilled upon by fome tiuitatem epe- learned Interpreters, as bdng full of Gofpel feme, and very foi-ntwfumnon r i. Lua l matter. According to this fecond reading the words run

sr thus:

Verf. 31. But to the Almighty God who [at thy I forgive, I will not defiroj ; It ought to be faidy befide what I fee teach thou me, if I have done Iniquity, I will not ■proceed to doe it. The difference of the rranflation is very evident and eminent ; we read thus; Surely it is meete to he fayd to Cjod,\ have borne chaflifementy I wiH not offend any more. This tranflation faith, But t» gpd who faith I forgive, &c. It ought to befajdy &c. Mr Brough-ton,ls exprels for this tranflation,rendring the text in rhefe words» J\[ow unto the omnipotent which faith , I pardon, I yvill not dejlroyy this [hall be faid, what I fee not teach thou me, &c.

As the words according to our tranflation containe an humble and a very gracious acknowledgement of the Chaftening hancj of God, and manspromife of reformation ; fo accordingto tkis they containe a moft precious cefcription of the moft gracious difpo-ikion of Ged,fpeaking two things of himfelfe toman. v'Firft, As pardoning.

Secondly, As not deftroying. From thisdeuble difcoveryof God, a double duty is inferr'd , incumbent upon man. For God having thus declared himfelfe ready to fo r give fin , and loth to deftroy finners, every (inner fhould be induced to fay thus to God ; \ fee many of my fins, and I believe I have many fins more which I fee not; therefore, fir ft, \ beg of thee, O God, that thou veouldeft (hew me what I fee not, and , fecondly, that then wouldefl keep me for ever from dong or committing againe that evillwh'ch thou fhalt (hew me or caufe me to fee. Thus the 3 jd verfe is an Inference

Chap. 34. A* Expo jit ion upon thi Bsol^ of J O B. Verf. jl. £03

ferenceofatwo-fold duty in man, upon that two-fold mamfefta-tion of the goodnefie of ood, as a God that willingly pardoncih fin, and as a G )d that is unwilling to dellroy finners.

Or we n. i, < 6 i\c the iumme ot thefe two verfes (according un-1 Condom, in to this fecorid tranllation ) thus; We have hrll an Exhortation ro quo ejlremif-repenrance Irom the molt mercifull nature of God, both as ready J'° cul P*' to forgive, and as lo-.h to deltroy his creatures. The former act ? ^"^"J* importing the taking away of the guilt of l in ; the latter the re- rentfiop*-mirtal and removall of the pumrfment. n*.

Secondly, We have here a direction about repentance , or to the penitenr, {hewing, how an humbled lbule Ihonld behave himfelfe toward God ; He ought to fay thus; what I fee not teach thou me, and if 1 have done iniquity, I will dee no more. Where we fee the humbled lbule in the exercife of a fourefold duty ; Firft, He eonfeffeth what fins he kncweth ; Secondly, He confelTeth or fuppofeth, that he hath many fins which he doth not know. Thirdly, He entreateth the Lord to fhew him every fin, whether of heart or life, which he knoweth not of. Fourthly, He engageth that he will not continue in any fin which the Lord fhall difcover to him , or give him the knowledge of. You have thus the generall fcope of thele two verfes according to this fecond reading. i ■

I thall now a little open the words, and give Notes from them according to this trandation.

But unto God who faith, 1 forgive.

It may here be jufily queftioned, how the Original can be ren-dei'd into iuch variety ; one tranllation faith, It is meete to be fayd to God,I have home chaft'femen ; this other faich,7o Gad who faith, I foraive, I will not deflroy ; It ought to be [aid, &c. The firfi reading makes the words to be fpokcn by man ; this fecond reading gives the words as fpoken bo:h by God and man, or they are a di- X eY ^ m , *^ region given by the Spirit of God to man, what to fay to God,yfrf^ /^ Who faith, I forgive, I will not deflroy ? • Hebrjicum, in-

I antwer, for the clearing of that doubt, the difference of thzteralios t»le-readings ariferh from the copious fignificarion of one Hebrew rtmii,paramdi 9 word,"which is rendred many wayes in Scripture, e^cW/^jJSp't*

tWO. fatumbakt

Firft, To bear, in which fenfe we tranflate, I have born eha- exiam folitarit K k k k Ifc 2 jlife-pojitumuthic.

fco4 Chap* 34. An txfojhion apn the Boci^of Jo B. Verf. 3 I.

fiifement. The word chaftifement, as was flhewed before, is not exprefly in the text, but fupplyed, to make out the lenfe, by our tranflaters: 1 have bom, what ? thy hand, thy chaftitement.

Secondly, It fignifies ah'o to pardon, or to forgive; 1 (hall re-ferre you to one Scripture, in which that word is ufed in both thefe fenfes ( Gen.- 4. 1 3. J And Cam fad unto the Lord , my pum foment is greater then I can bear ; that's the text, but if you read the margin of our larger Bibles, that faith , My iniquity is greater then that it may be fir given, or pardoned; {he text faith, my pumfoment; the margin faith, my iniquity; the fame word fig-nirieth both fin the caufe, and punifhment the fruit. Againe,there the text faith, My f<umfoment is greater then I can bear; and the margin faith, my iniquity is greater then that it can be forgiven. So that according to the text, the words are Cains complaint a-gainft the juflice of God; that he dealt o'ver-rigoroufiy with him, My punyfoment is greater then I can bear. And according to the margin, they are a description of his defpair of the mercy of God, my Jin is greater then that it may be forgiven. And as we find the word ufed in that place, both for bearing, and for pardoning ; So in feverall other places it is tranflated by pardoning; take but one Inftance in the Pfalms, where we find it tranflated twice in the fpace of a few verfes to forgive or pardon ( Pfal: 32. 1. ) Bleffed is the man wkofe iniquity is forgiven. And againe, *>. 5 tft , Ifaidl will confejfe my iniquity, and thou forgaveft the iniquity of my fin ; So that,though there be a different verfion and tranflation cf the word in this ttxt of Scripture, yet it is fuch'as is confonant to the ufe of the wt:*d in orher Scriptures, and alfo to the truth of the whole Scripture.

Yea, we know that in our Englifh tongue, to bear ypith a man r fignifies to forgive him his prefent fawlr, or not to punifh him and ufe extremity againft him for it. And therefore according to the exigence of any place, the word may be tranflated either way, and here it may be fafely taken in both.

But to Cjod who faith, I forgive^ I mil not defiroy, it ought ( or it is meete ) to be faid, what I fee not teach thou me.

Elihu according to the reading now before us, brings in God tkus fpeaking, yea even boafling thus of himfelfe,I/argiW, or I

* Hence

Chap. 34. An Exyofnwn ufoK the Booi^ of Job. Verf. 31. 805

Hence note. Fir ft ; \t is Gtds owne frofeJp.sn of his ortne felfc , that he is a fin-far dotting God,

And God dorh 10 much fay or profeffe this of bimfelfe, that when he was entreated by Mofes to lliew him his glory, this was thechiefe thing which he fayd of himfelfe (Exod: 34.6,7. ) (i/ind the Lord faffed before him,and proclaimed the Lsrd,the Lord God mercifull and gracious, leng-fuffermg and abundant in gsod-neffe and truth , keeping mercy for thomfands, forgiving iniquity, tranfgreffion and fin. Here's my name ( faith God ) if you wouM know how I am called, or what I would call my felfe, this is it, / am a God forgiving iniquity, &c.

And as God pardoneth fin, fo there is none in heaven or in earth that pardoneth like-him, tha»hath fuch a name for pardon as God hath ( Mic: 7. 18. ) Who is a God like unto thee , far don-hfg iniquity, §l<z. The gods of the Earth, that is,Kings and Princes give pardons, and to doe fo is the fweeteft and choyceft flower in the Crowne of Prince?, and they ufually fhew their Greatnefs by this a£t of grace when they come firft to their Crowne and exer* cile of their foveraigne power. The Princes or gods of the Earth can pardon, but ( 'tis no difparagement to put that queftion) Can they pardon like God ? no; their pardon is no pardon in comparifon of Gods pardon ; yea their pardoning is a kinde of condemning compared with the pardoning grace of God, The pardons which Kings give are but the fhadow of his pardon, who is King of kings ( I fa: 43. 25. ) I, even I am he that blotteth out thy tranfgreffion. As if he had laid, I am he , and there is none elfe ; this glory is proper to me, and none can partake with me in it, nor will I give this glory to another. All fins are committed againft God, and ( in a fenfe ) againft him only, therefore only to b^ pardoned by him. Who can remit the debt but the Creditor ? (PfaL-51. l. J Againft thee, thee only have I firmed. What debt foever we run into by any fin committed againft man, God only is the Creditor. All that men can doe , is but to forgive the trefpalfe againft themfelves ; fo farre as man is wronged, he may, yea he ought to forgive, as Chrift teacheth us to pray ( Math: 6. 12. ) Forgive us our debts, as roe forgive our debtors. All that we can forgive is only the trefpafs done to our felves,. and fo-forbeare-perioral 1

8c6 Chap. -,4. An Exfofition upon the Bep^ef J o b. Ver,.:ji

fon.il and private revenue. We cannot forg'wt the offence agaiaf Uod. For when Chfiii lakh {John 21.20.) Whoever fins ye

-, em'::, they are remitted 3 that ren.i.hon is but the declaring of a pardon, it is noc the beliowing of a pi. don , or ic is only a mini-tferial tbrgivendGfe, noc 2n authoritative forgivenelTe ; io to forgive is Gods Royalty ; He faitbj I forgive.

Secondly , T» God nbofa th> I forgive, &c. Forgive ! what ? forgive! whom ? Here's neiiner what nor whom, neither things nor perfons named, God barely faith, I forgive.

Hence obferve. The pardsning mercy of God is bottndleffe and unlimited.

Here's no fin named, therefore all are included, no finner fpe-cified, therefore all are intended. I forgive, I pardon • the pardoning mercy of God knows no limits; it is not limitted; Firft, to any lore of fins or finners; Secondly, it is not limited to any degree of fins or finners; let fins o; finners be of what fort they will, let fins or finners be of what degree they will, they are within the compaffe of Gods pardoning mercy. And as this text intimates,that the pardoning mercy of God is boundlefTe^ecaufe it exprefleth no bounds; Soother Scriptures tell us exprefly that ic is boundleile, extending it lelfe ro all forts and degrees of fins and finners ( Math: 12. 31. ) Every Jin and itlaffhemy jhall be forgiven. That a fin is great, that it is extremely aggravated, 15 no barre at all to :he pardoning mercy of God ; he can as eafily pardon great fins as little fins ; even fins that are as Crimi'on and ica,le r , as well as thole of the lighted tincture. The die or colour of fome cloaths or fluffs,is fo fading,that( as we fay) the next wind will blow it orf, or caufe it to dye away, but ica: lee an i crimfon in graine never change their colour; yet the pardoning grace of God caufeth crimfon and fcarlet fin; ro change co!ou:,and makes them as white as the naiurall wool or mow , that is takes them quite and cleane away .Yea the greatnefle of fin is fo far from being a flop to pardon, that it is ufed asan argument to move God to pardon. David prayeth ( Pfal.--2$. 11. ) For thy names fakj O Lord, pardon mine iniquity ; whypdoth he fay ? became ic is little, or only a fmall fin, a fin committed rafhly, unadvifedly, or but once ; no ; he ufeth none of thefe excufatory pleas for parden, but faith, pardon my Jin for it ii great. Mofes was not afraid to

fpeake

Chap. 34. An Expoftion upon the Book^of j 0 ». Verf. Ji. 807

fpeakc for pardon upon this g.oundal'o ( Exod: 32. 31. J Lar^ ( iaith he ) this people have committed a great f.n, and have made them gods ofgold , yet now if thou wilt forgive their jin, &c. There's a great deale of divine Rhetorique in char, (peech ; Mofcs was noc coubtfull, whether God would forgive them their fin, becaufe ic was great, but he urged the Lord to forgive their hn becaufe ic was great. Where fin abomdeth r Grace doth much more abound ( Rom: 5. 20. ) and therefore God is laid to pardon abundantly y or to multiply to pardon ( \fa- 5 5.7. J and whom doth he pro-mife to pardon there ? even the man of'iniquity , fo that Scripture hath it ; Let the wicked for fake his way, and the unrighteous man ( or the man of iniquity} his thoughts, 5a;. If you who have finned abundantly,repent, I will pardon abundantly. The heart of God in pardoning fin is infinitely larger then the hearc of man can be in committing fin : and as the leaft fin needs pardon, lb-the greareft may have it; nothing hinders the pardon of fin, but the tinners not coming for it, or his not asking it. The fin againft the holy Ghoft cannot be forgiven ; but the reafon is, becaufe fuch as commit that fin utterly reject the grace of God, and tread the blood of the Covenant under their feet, as an unholy thing.

Thirdly, The text fpeakes in the prefent tenfe; God fairh nor, I willpardon, or, polTibly, I may pardon, but fheweth what he both actually doth, and what he alwayes doth, T» God who faith I pardon.

Hence note. Cjod pardoneth prefently, he pardoneth continually.

■

I par do*, is a prefent, it is a continued ad. To pardon is Gods work to day, and Gods work to morrow. As every foule may fay of himfelfe, Lord I fn ; not only I have finned, or I fhall fin hereafter, but I Jin: fo faith God,/ pardon ; as men ftand alwayes in need of pardon, fo God ftands alwayes prepared to pardon. He is ( Pfal: 86. 5. ) plenteous in mercy , ready to f-rgive ; The heart of God is never out of frame for that worke, never inoif-pofed to it. David found him fo ( Pfal: 32. 5. ) I (aid I will confeffe mine iniquity - he did nor fay, I have confejfed mine iniquity ; he was no- come to a fo-mall Confelfion ; onely he h.id it upon his heart to humble himfelfe before God , and confeffe his fin j yet it follows -, and thou forgav eft the iniquity of my fm.

While

8o8 Chap. 34. An Uxpofition upon the Book^of J 0 b Verf. 31.

While there was but a holy refolve upon his heart to confeffe his fin, the pardon of it was given him. The holy hiftory of his fin and of Gods mercy aflurech us, that the word was no fooner out of his mouth ( 2 Sam: 1 \.\ \, ) / have finned , but inftandy Nathan faid, The Lord hath put away thy fin. Though God doth not pardon of courfe, yet he is in a eontinuall courle of pardon ; therefore Mofes prayed ( Numb: 14.19. ) ThatGad would pardon the people according to the greatntfs of his mercy, and as he had forgiven them from Egypt untill then. As if he had fayd, Lerd y thou haft been pardoning all along from the very fir ft ft ep r?c tookjwt of Egypt to this day , thou haft exercifed abundance of patience, long-Offering and mercy In pardoning this people, now Lord pardon hs , a* thou haft done from Egypt to this day ; doe not flop thy aUsofCjrace. The very firft act of pardon ftands for ever, he that is oace pardon'd, is alwayes pardon'd: yet there are day-Iy renewings of pardon, and frefli a6ts of it every day.

Fourthly , The word render'd to pardon, fignihes to take away ; as to beare a burden upon our felves ( according to the former tranflation ) fo to beare,' or lift it off from another.

Hence Note. Pardon is the taking away, or the bearing of fin off from Hi.

An unpardoned foul hath a burden of fin upon him ready to break his back, yea enough to break his heart, were he fenfible of it; the Lord by pardon takes this burden off from him. David fpeaks of his fins under this notion of aburden, (P/4/.38.4.) My fins are gone over my head, they are a burden too heavie for me t$ bear. Yea fin is a burden too heavie for the ftrongeft Angel in heaven tobear. But pardon eafeth the foul of that burden, or'tis the unburdening of the foul: Hence alfo pardon is called the removing of fin, (Pfal. 103.12.) Thou remove ft our fins from us, as far as the Eaft is from the Weft. Pardon removes fin even to the utmoft diftance, fuch is that of the Eaft from the Weft. Pardon is called in another Scripture, the cafting of fin behinde Gods back {Ifa. 38. 17.) Thou haft caft aK my fins behinde thy bad^Ye when God by pardon takes fin from off our backs, he doth not only caft ic behinde his ownebick, but he layeth it upon the back of his Son. Sin muft lye fomwhere till it is fatisfied for; therefore pardon takes fin off from us, and layeth it upon Chrift, {Ifa. 5 3.

61) He hath laid on him the iniquities of us att. While fin is unpardoned, we bear it; and that it might be pardoned, Chrift hath born it, (1 Pet. 2. 24.) He bare onr fas in his body en the tree. Pardoned (in is taken off from the finner, and laid upon Chrift; and he can do well enough with ir, he cm bear it, and discharge it fully, none elfe can : Indeed heaps of fin lye on the fouls of feme finners,and they feel them no more then a flyrwhat's the reafon of it ? Becaufe they are dead in their fins, and nothing is a burden to a dead man, throw a thoufand Milftones upon him, he feels none of them : but a foul that is awakened, that hath but fo much life put into ir, as to feel a conviction of fin, O how is that foul preft and burden d with the weight of- fin ! Yet till pardon take fin oft" from the foul, there it muft lye, there it mull a-bide ; therefore Chrift faith, (John 9. 41.) Becaufe ye fay yefee-, your Jin remains; What's that ? You are unpardoned, your fin is upon you ftill; you think your felves very wife and undemanding, you think you can do well enough without me, therefore your fin remaineth ; that is, it ftands in full power and force againft you; Fifthly, Here are no conditions; God faith not, I pardon upon fuch and fuch terms, but / pardon.

Hence Note. God pardons freely , he doth net clog pardon with hard terms.

'Tis the glory of God that he pardons freely. The pardon o£ fin may be confidered, "Firft, In the Decree of God from ever-hfting. Secondly, In the Execution of his Decree; which is, when any are effectually called and converted. Thirdly, As to -the manifeftation and Declaration of it to the perfon pardoned. A poo: finner may be unpardoned in his own fence, or in the Court of Confcience,when he is pardoned in the Court of Heaven.Now as pardon is free in the Decree of it, fo in the Execution of it, as alio in the Declaration of it to the foul; for though foaathing, yea much muft be done in the foul before pardon is declared, yet nothing is deferved, all is of free grace. God doth not reunited pardon till man repents and believes; yet he doth notpardenhim becaufe he repents and believes.

It may be objectjd,Surely there is fomrhing in us which moves Cod 'o pardon, for faith not Chrift ©f Mary (Luke 7. 47.) Ma-ny fins are forgiven her, for fke loved much. Hence Papifts argue,

L1111 thac

8io Chap. 34. An Exfofipion nyiK the Book, of Job. Verf.ji' —1\ *

that,pardon of fin is from lomthing in us, fhe repented much, believed much, loved much, therefore much was forgiven her ?

I anhve r , That Scripture declares her great love to be the effect of great pardoning mercy, not thecaufeof it. Chrift faith to Peter) -much is forgiven her; this woman was a noted finner, and it appears plainly, that much hath been forgiven her, for fhe loved much. That her many fins are forgiven her,this is the testimony, floe laved much: The love of God to us,not our love to him, is the reafon and original of pardon, (If*. 43. 25.) I am he that blotteth out thy tranfgreffigies for my own fake. God pardoneth fin for his own fake, and for Chrifts fake, not for ours. In one Scripture God faith (Exod. 34.6, 7.) / mil by no means clear the guilty. In another (John 6. 37.) Chrifl: faith, He that comes to me y I will in no wife cafl out. Till the finner cometh to Chrifl, his fins are upon his own account; that is,he ftands guilty, and God faith, / will by no means clear the guilty ; no man fhall ever be clear'd of the punifhment due to his fin, while the guilt of his fin is unraken off by the blood of Jefus Chrift : but befides refpeft to the blood of Chrifl (which is the ranfome paid for us) God refpecls nothing out of himfelf as the reafon why he pardoneth us. 1 forgive.

I will not defiroy.

Our Tranflation reads it, I will not offend. The word fignihes tlrft to orfend or fin ; it (ignifies alfo to deflroy ; and becaufe de-ftru&ionis a fruit or etfeel: of fin, one word may well ferve for 7tjn both j fo we render it (Micab 2.1 o .) This is not your refl^ecanfe it >s polluted, it fhall deflroy you, even with afore deft ruttion.Cznun was the refling place of God himfelf, ( Pfal. 132.14.) and it was the refling place of the Jewes after their travel through the wil-dernefs, (Jer. 31. 2. ) but when once they had polluted the land by fin, the land gave them no reft, but deflroyed them; that is, they wjre deflroyed out of the land. Here God declaring himfelf gracious in pardoning pe'nitent finners,promifeth reft to them, and freedome from deft; uefcion. I forgive, . I will not deflroy.

Hence obferve firft, God is able to deflroy.

Thus God reported himfelf by Mofes, (Dent. 3 2.39.) See now, that J, even lam he, and there is no Gedwitb me; Ikjll, and I

make

Chap. 34. An Exfofinon upon the Uook^of Job. Verf. 51.

make alive ; I wound, and I heal; neither is there Any that can deliver out of my hand. God doth no: fay / cannot, but / will not deftroy ; (James 4. 12.) There is one Lavr-giver who is able to fave and to deftroy ; There is but one fupream Law-giver, and that's God : and this one Law-giver Is able to fave and to deftroy.There are many Law-givers that are neither able to fave nor to deftroy; ©r if they be able to deftroy, they are not able to fave. Men in authority, or worldly Powers,have not power alwayes to act their authority, but there is one Law-giver that's able to fave and to* deftroy j he can fave thofe that obey his Lawes, and deftroy al! thofe that tranfgreis them; he is too ftrong for the ftrongeit (inner, there is no making peace with him by oppofing or overcoming his ftrength, but bytaking hold of his ftrength, that is, by fub-mitting to it, (Ifa. 27. 5 J

Secondly Note. To forgive Jin j or to (hew mercy toftnnerSy is an aft to which God declares himfelf more enclin'd y or better pleafed with, then to deftroy ftnners.

Every one thatjinneth deferves to be deftroyed ; yet faith the Lord, I pardon, I will not deftroy ; I could deftroy, and any one fin committed by any mrm would juftihe me againft all the world in his deftruction : Every month mpft be flopped, and all the world become guilty before God' upon that account, {Rom. 3. tg.) yec God doth not deftroy. And that he hath no content in deftroying, he bindes it with an Oath (E^el^. 33. 11J As \ live faith riye Lord, I have fiopleafure in the death of the wicked, tec. as if he had (aid, I am not bent upon your deftruction, I had rather be taken off, and fave you, I par dm, I will not deftroy.

If any Hull fay, Hath God no plealure in deftru&ion ? Hath he not a will to deftroy as well as to fave f

I anfwer, God hath pleafure in deftroying, but it is in the de-ftructicn of thofe whoobftinately refift his Will, who refute bo:h his couniel and his Covemnt; to fuch indeed he faith {Prev. 1. 26.) I will laugh at your calamity, and moc\_ when yowr fear (that is, the thing you feared) cometh,as deflation, &c. That, the men in who r e calamity God laugheth are fuch, is evident by the character given of them at the 2 5th verfe, Te have fet at nought all my counfely and would none of my reproof. As if God had faid, you

JJi 2 Chap. 34. An Exfofition upon the Book^ of J 0 b. Verf. 31.

have laughed at my counfel, therefore I vyiil laugh at your calamity. The Lord will declare himielf delighted in their deftru-dion who have defpifed instruction ; and he will glorihe himfeli in the actings of his JufHce upon them, who have flighted and puc by the tenders and entreaties of his mercy. Yet Hill God de-clareth himielf more pleafed in acting and putting forth his faving power, then his deftroying power. The Prophet (Hof 11. 8,9 .) moft pathetically reprefents,as it were,a debate in the breaft of .God himielf between his Juftice and his Mercy ; How (hallI give theeup,Ephralm? How fhall I deliver thee y Ifrael ? How fhall I make thee as i/fdmah ? How fhall I fet thee as Zebolm f Mine heart is turned, within me, my repenting; are kindled together - (v, t>.) 7 will not execute the fiercenefs of mine anger, I will not return todeflroy Ephralm. We fee after the debate, the Lord determines for fparing, not for deftroying. So then, though he can, and will not only deftroy, but laugh at the defiru&ion of obf tinare finners, yet he loves to fpare rather then to deftroy.

Thirdly, From the connexion of thefe two, pardoning and fparing mercy, God fiich firft, I pardon, and then fecondly, I will %ot deflroy ; who are they whom God will not deftroy ? they are are fuch as he pardons.

Hence Note. <J>ardoned perfons fhall never he deft-royed'.

As foon as Nathan had faid to David, the Lsrd hath put away thy Jin, the very next word is this, then fhaltmt dye, (2 Sam. 12.13.) if Davids fin had not been pardonidjD^zW muft have dyed for it. 'Tis a Logical Mixime, When the (faufe is taken a-SS w *J0be EffeZb is taken away ; Sin is the caule of deftruftion,. v 'therefore when God takes away fin, which is the caufe, deftru-&ion the effe& muft needs be taken away too; pardon deftroy-eth fin, therefore how can they that are pardoned be deftroved ? Pardon fwallows tip fin. As the Apoftle fpeaks ©f life, (2 Cor. 5. 4.) That mortality might be fwallowed up of life • Here, mortality fwallows up our lives by degrees, but hereafter mortality fhall befwallowed up at once of life;Now,as life fhall then (wallow* up mortality,fo pardon at prefent fwalloweth up fin;fer as in our glorified flare there fhall never any thing of mortality appear, foin a\pardon'd eltate, nothing of fin fhall appear as co hurt us. Sid

pardoned

Chap. 34. An Expofttien upon the Book^of Job. Verf. 51. 813

pardoned cannot be found, (Jer, 50. 20.) In thofe dayes, aid in that time faith the Ltrd^ the iniquity of Jacob fhall be fought for y And there (kail be none, and the fins of Judah, and they jhall not be found ; why not ? The Lord anfwers,/<?r / mil pardon them whom I referve.- And if their fins foall not be found, furely they foall not be found guilty, and therefore not defixoyed: God may cha-ften them whom he hath pardoned, but he will not deftroy thofe whom he hath pardon'd ; pardoned perfons may fmart, and fmart greatly for fin, but they foall not dye eternally for it, they foall nor be deftroyed for it. T>avid was pardoned, yet God told him, the fvtord fkail never depart from thy houfe • and the Lord told him particularly of a fore deftru&ion upon a part of his houfe pre-fenciy ; beeaufe by this deed thou haft given great occafion to the enemies of God to blafpheme,(thou beings. Profetfor,haft opened the mouths of the wicked agiinft profetfion) therefore (though thou foalt not dye, yet) the childe alfo that is born unto thee fk all fttre-Ij dye.

There are two things which the pardon of fin takes away. Firfly the power or reigne of fin; where-ever fin is pardoned,, the ftrength of it is fubdued. God do.h not pardon fin as Princes do; they may pardon an evil doer, and yet he foil remain as evil and as ready to do evil as ever; they may pardon a thief, and yet he continue to be a thief foil; but if God pardons a drunkard, an adulterer, or a thief, he do:h not remain a drunkard, or an adulterer, or a thief foil; ^od rakes away the power of that fin which he pardoneth.Secondly, The pardon of fin takes away the punifoment of fin ; it may leave fome chafolemenr, but it wholly takes awiy the punifoment. The Popifo doctrine faith, the fault is taken away by pardon, but there is arcommutation of the pu-nifoment, eternal punifoment is changed into temporal, either in this life, or that to come ; hence their doctrines of Purgatory,, and of Prayer for the dead, ejrc. all which ftuflfe comes in upon this account/. They caft all men into three forts, fome areApo-ftles and Martyrs, men very eminently godly, and they go im-mediaiely to keaven: there are another fort, andthefe are Apo--Rates from, or perfecuters of the faith, notorious finners, thefe go immediately to hell: there are a third or middle fort of ordinary finners,and rrfcy go immediately after death, neither to heaven nor hell, but to Purgatory, where they mufobear the punifoment

814 Chap. 54. An Exfofition upon the Book, of J o » Vcrf. 31.

ment of their fins till they can be prayed out: Chrift hath only got fo much favour for them (fay they J to change their eternal pu-nifhment into a temporal. The grace of the Gofpel knows nothing of this Doctrine ; that tells us when fin is pardoned, all is pardoned, both guilt and punifhmenr, both temporal and eternal, nothing remains but only chaftifement; how forely foever" a believer fuffers in this life, yet ftri&ly taken,it is but a chaftife-menr, and there remaineth nothing for him to fufrer in the life which is to come. And if fo, then

Pardon of Jin is a yreciom mtrey. 'Tis fo, Firft, Becaufe ic proceeds from the precious mercies of God. Secondly, Becaufe ic comes thorow the precious blood of Chrift, (Col. 1. 14.) Thirdly, Becaufe it opens a door to all precious mercies; as fin unpardoned with-holds all good things from us (Jer. 5. 25.) fo fin pardoned opens the door for all mercy to flow in upon us. Chrift laid to the fick man (Matth. 9. 2.) Be of good cheer, thy fins Are forgiven thee. Fourthly, It is a precious mercy, becaufe ic flops and keeps orf all evils and judgements ftriclly fo called, I far give, I will xot defiroy. Our comforts cannot ftand before the guilt of fin, and our troubles cannet ftand long before the pardon of fin; {Ifa. 3 3. 24. J The higheft wtath of God appears in this, when he will not pardon; and it argues the greateft difpleafurc of man againft man, when he prayeth that he may not be pardoned. That was a molt dreadful prayer of the Prophet, (lfa.t. 9.) The mean man is bowed down, and the mighty man humbles himfelf, therefore for give them not ; here was a prayer that they might not be forgiven ; and the ground why he prayed fo, feems to be asftrange,as thematterof it was dreadful. Isitafinro be excepted from pardon,to fee a mean man bow down,and a mighty man humble himfelf ? The meaning is, they bowed' themfelves not to God, but to idols; all bowing and humbling our felves either to worfhip an idol, or in idol worfhip, is rebelling againft: Gsd. We have a like prayer {Jer. 18. 2 3.) the Prophet having lyoken of the plots and devifings of the people againft him,turns himfelf thus to God, Thonknowefi all their couvfel 10 (lay me, forgive not their iniquity, neither blot their fin from thy fight. Nothing can be wifht wprfe to any man then this, that his fin may never be pa-doned. And here it may be queftioned* how the Prophet could make fuch a prayer, which feems to have the height of all

uncha-

C hap. 34. An Expojitlon upon the Book^ of J 0 B. Verf.31. 815

uncharicablenefs in it. I anfwer, firft, The Prophec was led by an extraordinary Spirit to do this. Secondly, We are not to conceive that the Prophet prayed for their eternal condemnation, but that God would call them to a reckoning, and make them feel 6

the evil of their own doings. There is a fin unto death , for the pardon of which we are not to pray, ( 1 John 5. 16.) yec there is no fin about which we are to pray that it may never be pardoned. The worft prayer tkat can be made againliany man, is,that he may not be pardoned; and there is nothing better to be prayed for'then pardon. It fhewed the height of Chrifts love, when hanging on the Crofs,he prayed thus for his enemies, (Luke 23. 34.) Father, forgive them, they know ntt what they do ; And the Protemartyr Stephen breathed out a like fpirit of charity, while he was breathing out his life (in a fhower of ftones powred upon him from more ttony hearts, Arts 7. 60.) with this prayer, Lord, lay not thu fin to their charge.

Thus, I have finiflied this 31th verfe, both according to our own Tranflation,and that other infifted upon by many of the learned ; only from the connexion of this verfe with the next, according to the latter reading, (To God who faith Ifardor, I will not defiroy ; it fhould he faid, that which I fee not teach thou me, if I have done iniqmty, I will do no mrre.}

Obferve. 7 he very confideration that God is ready to pardon ji», jhould-make us revived aga'inft the committing of fin.

Tine fin-pardoning mercy of God, is one of the higheftand tnoft fpiritual arguments by which the foul is kept from fin. There-is fcrg'rvenefs with thee (laith David,- Pfal. 130.4.) that thou may ft be feared; that is, becaufe thou art fo merciful as to tor-give finners, therefore they ought to fear thee, in doing what thy will is, and in avoiding whatfoever is contrary to thy will. 'Tis prophefied, that frame of fpirit fhall dwell upon the people of God in the latter daye^, (Hi?/. 3. 5.) They fhall fear the L?rdand hisgocdnefs ; that is, they fhall tear to offend the Lord becaufe he ^/*»*« is fo good, and ready to pardon. It was faid by a Heathen fand tmos |£°p~ it may fhame many whoprofefs themfelv.es Chriftians, thar a bea- igmtfeituros, then faid fo) if I did know that men fhould never know the evil wlrch tauen r,<m fa-I do, and that the gods (fo he fpeaks in their language) would par-fm?CI - Sen;.

dm.

8i5 Chap. 34. Ah Exposition upon the Book^ of Job. Verf.^x

don and forgive the evil which I do, jet I would not do it. Surely, the fpiric of a true .believer mult needs rile thus high, and higher, upon the clear grounds of Cofpel grace, and difcoveries of * the free love of God. Cannot a true beikver fay, though I know

that God will pardon my f.n, though he hath declared that my ' fin is pardoned, and though I courd be aflured that men lhould never know of this fin, if I commit it, yet I will not do it. 7* God who faith I far don, it fhculd he faid, Iwill Jin no more.

I fhall now proceed to the 3 2d verfe,which ftands fair to either reading.

Verf. 3 2. That which I fee not, teach thou we ; if I have do fit iKiqmty, I will do no 'more.

Some carry the general fence of thefe words, as if fpoken by

God himfelf to fob, and fpoken by an irony, or in fcorn, as if he

had thus belpoken him ; // / have affiUed thee beyond thy defert,

Si quid me fu- or have overthrown thy judgement (chat J<e£ had (more then once)

git inteaffli- complained of,) if I have not kept to the true rules of reafon and

ggndo,vdjt righteoufnefs in chafiening thee ; if in my dealings with thee I have

me docear^i te ^ me atn ' l ( s -> or ^ ave not ^ Qne l ^ ec r 'gkt ? Shew me wherein (0 Job)

vesandoper- and I will ajflicl thee fo nomore. I l"hall not ftay upon this, but

peramegivcl take the words according to our Tranllition, as the whole verfe

in^jUmehd- intends a further defcription of a perfon deeply humbled under,

id'fea;™ "^p' an< ^ fenfibk of the hand,the chaftening,the afflicting hand of God;

WW Merc. w ^° having faid (with refpect to all known fins} in the former

verfe, / mil offend no mere, faith here in this verfe concerning all

unknown fins, That which! fee not, teach thou me ; and if I have

done iniquity, I will do no more.

That which I fee not.

There is a two-fold fight; Firft, Corporal, the fight of the bodily eye. Secondly, Intellectual, the fight of the eye of the minde, or of the undemanding ; when €lihu reprelents the penitent afflicted perfon fpeaking thus, what I fee not, &c. he intends nor a corporal figh: but an intellectual.Seeing is here (as often elfewhere in Scripture) put for knowing : the understanding u the eye of the foul. How blinde and dark are thofe men,who have no undemanding in the things of God! (t'ph.^.i 8.) When Chrift

had

Chap. J4# An Expo/ition upon the Moo^ef Job. Verf. 32. 817

had fa yd, For judgement am I come into the wrrld, that they which fee not might fee, and that they which fee might be made blinde; fome of the Pharilees faid unto him ( Joh» 9. 41, ,) are rve blinde alfo ? ( have vve no eyes ? ) Jefusfaid unto them, if ye were blinde, ye fhouldhave no fin, but now ye fay we fee•, therefore your fin re-maineth ; tha: is, your fin remameth upon you in the power and guilt of it. In that lenfe alfo Chrift ufeth the word ( Math: 13. 14. ) Hearing ye fhall hear, andntt underftand, and feeing ye jha It fee,atti not perceive ; ye fhall have only fuch a knowledge of God, and of the things of God, of his wo:d,& of his works,as will be of no other ufe to you , then to leave you without excufe. Seeing ye fhallfee but not perceive ; ye fhall have a fruitlefs and an unprofitable fight.

That which I fee not ( or have no undemanding of ) teach thou me,i$ the prayer of the humble foule.But what were thofe things, which he feared ©r fuppofed he did not fee ? Thofe unfeene things might be of three forts.

Firft , Thofe fins which he did not fee ; and thofe in a double notion, either corruptions dwelling in him,or evil Is acted by him. What corruptions, or what tranfgreffions I fee not, acquaint me with, anoynt mine eyes that I may fee them.

Secondly , Thofe favours and mercies which he did not fee ( we have many mercies which are not knowne to u<, or of which vve take little, yea no notice at all) thofe good turns,vvhich I have received and have not been thankfull, or have no: improved and made futable returns for them, ("hew thou me.

Thirdly, Among the things not feene we may number the purpofes, aimes, and ends of God, in laying thofe chaftifements upon him. As if he had fayd", If I have not yet apprehended what thou drivefi at in my afflic1ion,Jhew it me, I beg and heartily defire a dijcovery of it. And if I have atled unduely with rejfeti to thy aimes in chaflifing me, I will doe fo no more. The acts of God are plaine, but his aymes lie clofe and are not perceived, but by an enlightned, yea and a very attentive eye. That which I fee not, &c.

Hence cbferve; Firft. The choycefl fervants of Cjodmay be much in the darhe about andjhort in the knowledge of many things which it mnch concerns them to know.

M m m m m Though

318- Chap.34 . An Exfofitio* upon the Bool^of Jo b. W erf.32..

Though every believer hath an eye, and an eye open to fee the things of God, the things which concern his peace, yet the. cleareft-fighted among believers know but in part ( 1 Cor.i^.g.) We all know,b«t we do not know all.Thofc words of the Apoftle m3y have a twofold understanding. Firft, we know, but a little o£ any thing, that which we know we have but a part of it in our knowledge ; in this life we know nothing throughly, nothing to the bottome,no not common principles. David faith ( PfM: up. 96. ) I kdVfi feen an end of all perfetl.io^ but thy commandemm is exceeding £r<W;There is fuch a perfection in thy commandement, that I cannot fee, nor can any man come to the out-fide of it in this world. And as the holinefs of God in the Law is exceeding broad, fo there is a highr, a depth, a length, and a breadth in the love of God revealed in the Gofpel, which exceedeth all our knowledge. ( Eph: 3. 19. ) That je may know the love of Chrlfl ivlfch pajjeth knowledge, &c. We know but a part of that love of God, the fruits and effects whereof are all our portion. We are not able to comprehend, though we labour to comprehend the breadih an ^length and depth and height of it. Ourmeafure of loving God is to love him out of meafure; but 'tis a very fmall meafureof the love of God to us which-we can know. Thus we know but little of that we know. Secondly, mfaowinpart, that is, there are many things which we know not at all, we have no knowledge of fome things, which may be fully knowne. Though we know many of our fins and corruptions, yet we have fins and •corruptions which we know not of ( Pfal. ip. 12.) who can wderfand hu errors ? Who can underftand the errors of his undemanding ? who can underftand the errors of his will ? who can underftand the errors of his affections ? who can underftand the errors of his a&ions ? who can underftand them all ? yet they are all underftandable. There are many errors in all thefe, which we know not to be errors, therefore we have need every one ©f us to pray zsTtavid there did y Clenfe thou mejrom mjfeeret faults. Prom fecret faults in my underftanding, from fecret faults in my will and affections, in my practice and convention. The fecret faults whichhe asked pardon for were not thofe faults which he had committed in fecret, or which other men know not of; but thofe faults which were fecrets to himfelfe,or which himfelfe knew not of. Further, we know not our faults 3 Fjrft, either in reference

to.

Chap. 34. Ah Expofition upon the Beoi^ef Job. Verf.32. 819

to the doing of evill, or fins of commitfion; nor Secondly, in reference to the not doing of good or fins of omiilion; nor Thirdly, doe we know our faults in reference to the manner of doing that which is good. Though we doe not quite omit a duty,yet we faile many times in the doing of it. We doe little of the good which we ought, and little of the good which we doe is done as it ought. We have iecret fins not only of commiifion in doing that which is evill, and of omiffion in not doing that which is good, but alfo in doing good .There are many flaws and errors in our doing of that which is good, which,though we perceive nor,yet the pure eyes of God perceive. So then, as we fee not all our errors in omitting duties, fo we fee not all our errors in performing duties; to fee them requireth a fpirituall fight indeed. Many can fee when they omit a duty altogether, and charge themfelves with a fault for k t but our faults in performance of duty, in prayer, in hearing none take notice of them,but they who have a fpiritual eye,nor do they alwayes take notice of all of them, nor fully of any of them at any time. We are much in the dark about thefe errors which accompany our holy duties. The iniquities of our holy things are many, and they lie very clofe.We may quickly and eafily fall into then, but we cannot eafily difcerne them.

For, Firft, though we performe an act of worfhip, of Church-worfhip,of infiituted worfhip, right for the fubftance,yet we may mifs and erre in feverall circumftances, and not come up exactly to the outward performance of it. Secondly, much more may we run into errors and faults in the performaace of duty,as to the in-ternall part of it, or that frame of heart with which a duty is to be performed. We feldome , I may fafely fay, we never come up to that zeale, to that felf-abalement, to that faith, to that love and delight which fhould be in us when we approach to andap-peare before God in the duties of his holy woriliip,whether pub-lick or private. The beft of Saints come farre fhort of knowing all the evill and faylings of their evill and deceitfull hearts, while they are engaged about that which is good, how much more are they fhort in the knowledge of God; and therefore what reafon have we to fay, as Elihn here directs the penitent foule to fay -, That which I knew not teach thou me.

Secondly-, Note.

82o Chap. 34. An Expjuion uj>on the Book^of Job. Vert". 3 2.

It is the duty of the tnoft knowing fervants of God to confejfe their ignorance.

When Sliha would have Job fay, That which I fee not tench thmme , he would hive him confeile, that there was fome goed or eviil which he did not iee.He that defireth God to teach him, what he doih not lee, doth therein acknowledge that he doth not lee all that he ought. Our understandings are imperfect as well as our wills and affections; and our fms or imperfections where-foever they are muli be confeiTed. The deficiency of our knowledge, or the imperfection of our understanding muft be confeiied as well as the imperfection of our will to doe good, and of our doing good. David layeth load upon himfelfe in confefTing the faukinelle of his understanding, or inability to judge aright of what he faw before hltr^Pfal.-j 3. zi.)Soignorant was I axdfeolijhy even as abeafl before thee. And the fpeciall poynt wherein he confeiied his ignorance, was about the outward difpenfations of God, in fuftering wicked men to flourish.He had ignorant apprehenfios, and was quite out in that matter; and therefore befools himfelfe and calls himfelfe a beaft, fo far was he from feeing the mind and defi°ne of God as became a Saint. Such an acknowledgement Agffr made ( Pro: 30. i.) I am more vrutifb then any man, I have ON the nnderjfanding ef a wan, I neither learned wifdtme, nor have the knowledge ef the holy. This worthy man confeiTed his ignorance ; and as the more we know, the more we fee our ignorance , fo the more we know, the more we confeife our ignorance. They that have but little knowledge, are efpecially defective in this poynr of knowledge to fee their ignorance; and are therefore but litrle troubled with their ignorance. Many think they know enough; fome,pom"bly,think they know all. They who have hi\\ knowledge are leaft confeicus of their own ignorance. And as there are many fins of ignorance, fo ignorance it felfe is a fin, and therefore to be confeiTed and bewailed before God.

Thirdly, When El Im brings in the penitent perfon confeiTing his ignorance, and begging inftrucTion, It teacheth us, Sins »f ignorance need pardon.

As our ignorance needs pardon, fo doc our fins ©f ignorance. The law of Mofes teacheth this ( Ltw: 4, a. ) If a fate jhatl fin

through

Chap. 34. An Exposition upon the Bo?\ of Job. Verf.32. 821

through ignorance, &c hefkaU bring hufacrifke. He muR make an attonement for his fin of ignorance. And we have further directions about offerings for fins of ignorance, when they are dif-covered and made knowne to the finner himfelfe. {Lev: 5.2, 3, 4> 5> 6. J Ther:( faith the Law ) he jkal/ be guilty, rhat is, if when he knoweth his fin, he doe not performe what the Law requirech in luch cafes,then he is not only ceremonially but morally guilty, as a negle&er it not as a defpifer of the ordinance and appoynt-ment of God for his cleanfing. That which I fee not

teach thott me.

The words are a prayer for divine teaching. The teaching of God is two-fold; Firft, Immediate by his Spirit ( John 1^.16) The Sprit which is the comforter (hall csme and teach you all things. And againe ( 1 John 2. 27. ) The anoynting ( that is, the Spi: ic ) which ye have received efhim, abideth in you : and ye need net that any man teach you ; that i?, ye need not reft in, or pin your faith upon the teachings of man; as you muft not defpife, fo ye need not depend upon the inftruftion of man.Secondly,There is a mediate teaching, God teacheth by meanes, inftrumenrs, and ordinances. Firft, by the miniftery of his word; Secondly, by the works of his hands. He teacheth, Firft, by his works of creation ; Secondly, by his works of providence, they are our mafters,tu;ors and inftru&ers. Now when this penitent perfon prayeth, Teach thoume'y we may underftand him of both thefe teachings. Firft, of immediate teaching by the Spirit, who is the anoynting. Secondly, of teaching by meanes, by the preaching of the word of God, and by his providences; in what way foever God is pleafed to teach us, our hearts ihould ftand open to receive inftru&ion. And what way foever we receive inftru&ion,it is God thar teacheth us. Though men be the inftrumen:s,yet the erfeft is of him.

Hence Note, Firft. Ccdor.ly is able to teacher ftew us the things which we know not.

Men alone cannot. Chrift faid ro his Difciple*, when he com-miflioned them, (Matth. 28. 19.) Go teach all Nations. And (Eph. 4. 1 i.J When he afcended upon hgh, he <rave fme ts4j*~ ftles, andf me Prophets, andfome £vangtlifts, andfome Ptfiors and

Teachers ;

8 22 Chap. 34. An Exposition upon the Bool^of J 0 B. Verf.32.

Teachers ; yet no Teachers can bring home inftrucUon without the teachings of God. The tenour of the new Covenant runs thus, (/fa. 54. 13 J ^411 thy children jhali be taught of the Lord. And again (Jer. 31. 34.J They fhall teach no more everyone his neighbour, &c. that is, they fhall not be lefc to the teachings of man: or the teaching of God fhall be fo glorious, that all fhall acknowledge it; though there be inftruments, yet the flowing forth of the fpkit lliall be fuch, that inftruments and means (hall be little taken notice of. For when he faith, they jhall mt teach every ene his neighbour, it is not an abfolute Negative, butfhews chat there fhall be a more excellent teaching ; as when the Apo-ftle faich (2 Cor. 3. 6.) Chrifi hath made hs able Minivers, not of the letter, but of the Spirit ; This Negative is not abfolute, for the Apoftles did teach the Letter, and the Spirit is ufually conveyed by the Miniftery of the letter, or of the external word ; the word Is (as it were) the chariot wherein the Spirit rideth, and cometh by the ear to the heart. So that, when Paul faith, We are (JMinifters not of the letter, &c. his meaning is, we are rather,or we are more the Minifters of the Spirit th$n of the letter. The inward teaching accompanying ©ur Miniftery,carryeth the matter, both for conviction and conveifion, both for illumination and con-folation, not the outward teaching (John 6.45.) Every man therefore that hath heard and learned of the father,cometh unto me. And how long foever we go to School to men, how long foever we fit under the Miniftery of the ableft Gofpel Preachers in the world, we come not to Chrift till the Fatherteacheth; till he joyn his inward teaching to the outward teaching of the Minifter, the light and life of grace is not received. It is God who teacheth effecl:ually,men teach but inftrumentally.Thus it wasprophefied of the Gofpel times (/fa. 2. 3. & Micah 4. 2.) Many Nations JhaH come and fay, (fome and let us go up to the Mountain of the Lord, and to the Houje sf the God ofJacob,and he will teach Hi of his wayes, and we will walkjn hit paths, that is, he will accompany the Minifters and menengers of his word with his Spirir,he will impower them from on high, and fo we fhall learn his Statutes, and underhand his wayes. David afcribes even his skill in Military affairs to Gods teaching, (Pfal. 144.1.) Blejfed be the Lord, myfirength, who teacheth my hands to war, and my fingers to fight. God only teacheth a man powerfully to be a good Souldier. Surely then,it

is God only whoteacheth us to be good Chriftians, to be Believers, to be holy. He hath hit feat in heaven,who teacheth hearts on earth.

Secondly, As thefe words hold out to us the temper of an humble (inner;

Nore. A gracious humble foul is teachable, or is willing to be taught.

As it is the duty ©f the Minifters of the Gofpel to be apt to teach, that's their fpecial gift, or characteriftical property ; fo 'tis the peoples duty and grace to be apt to. be taught, to be willing to be led, and inftru6ied; naturally we are unreachable and untraceable. As we know nothing of God favingly by nature, fo we are not willing to know j we would fit down in our ignorance, or at moft in a form of knowledge. To be willing to learn, is the firft, or rather the fecond ftep to learning. The firft is a fight of our ignorance ; and the fecond, a readinefs to be taught, and entertain the means of knowledge.

Thirdly, The words being the form of a Prayer;

Note. It is our duty ts entreat the Lord earneflly that he would teach' . us what we know/(ot.

It is a great favour and a mercy, that God will teach us, that he will be our mafter, our Tutor. Now, as we are to ask and pray, for every mercy, fo for this, that God would vouchfafe to be out Teacher, {Pfal. 25.4> 5.) Shew me thy wayes, O Lord, teach we thy paths ; Lead me in th)'truth,^nd teach me ; David fpake it twice in prayer, Lead me, ana Teach me : Lead me on in the truth which I know, and teach me the truths which I know nor. So he prayeth again, (Pfal. 1 19.16.) Teach me thy Statutes,make me to underftand the way of thy precepts. David was convinced that he could not underftand the Statutes of God, unlefs Gcd would be his Teacher; though he could read the Statutes of God, and underftand the language of them,- yet he did not underftand the Spirit of them till he was taught (and taught) of God, and therefore he prayed fo earneftly, once and again, for his teaching. When Philip put that queftion to the Eunuch {Alls g. 30.) %}»-derftandtft thoft whatdboureadeft ? Hefa'd,how can I except fame

man

■+

824 Chap. 34. An Expofoimt upon the Book^of J o b Verf. 32.

m*n fhouU guide me f Or, unlefs I am taught. Though we read the Statutes of God, and read them every day,yet we ihall know little unlefs the Lord teach us. Solomon made it his requeft for al! Ifraelat the folemn Dedication of the Temple, (1 Kings 8. 3 7.) Teach them the good way wherein they jhould walk^ God who is our Commander is alia our Counfeller.

Fourthly, From the fpecial matter wherein this penitent per-fon would be taught, which is plain from part of the latter verfe, If I have done iniquity ;

Note. A gracious heart k willing to know and fee the worfi cf him-

fifc

He would have God teach him what iniquity he hath done. David was often upon that prayer, (Pfal. 139. 24 .) Search me, OGod, and knew my heart, and fee if there be any wicked way in me. Lord, (new me my fin ; as I would not conceal my fin from thee, fo I would not have my fin concealed from my felf. A carnal man who lives in fin ( though potTibly he may pray for knowledge in feme things, and would be a knowing man, yet he ) hath no mindethat either God or man fhould fhew him his fin $ He loves not to fee the worft of himfelf, his dark part; he as little loves to fee his fin, as to have it feen. But a godly man never thinks he feeth his fin enough; how little foever he fins y he thinks he fins too much, (that's the general bent of a gracious mans heart) and how much fever he fees his fin, he thinks he fees it too little,, And therefore as he tells God what he knows of his fin, fohe would have God tell him that ^"tois fin which he doth not know. That which I know net, teach then me.

If I have done iniquity, I will do no mere.

There are two fpecial parts of repentance. Firft, Confection of fin, whether known or unknown. This we have in the former part of the verfe, That which I fee not, teach thou me. * There is the confeffion of fin, even of unknown fin. The fecond part of repentance is reformation or amendment, a turning from fin, a forfaking of that iniquity which we defire God would fhew us, we have this fecond ^art of repentance in this latter part of the verfe.

v

Chap. 34. An Expo fit ion upon the BooJ^of Job. Verf. 32. 825

// I have done.iniqu.ity, I will do no more. But why doth he fay, If 1 have ? &c. Had he any any doubt whether he had done iniquity or no ? every man muft confei>,down right,*:hat he hath finned, and done iniquiry,without ifs or an's. SoUmon having made iuch « fuppofition in his prayer at the Dedication of the Temple, ( 1 Kings 8. 46.) 1/ they fin againft thee) prefently puts it into this pofition,/er there is no man that finneth not. The Apoftle concludes, (1 John 1. 8.) If we [ay we have no fin, me deceive our felves, and the truth is not in tu. Therefore, this, 1/ I have done miquity is not to be understood as if this or that man, as if he or & ny man might be without fin ; but when the penitent is brought in , faying, If I have done iniquity ; his meaning is, Firft, What ever iniquity I have done, I am willing to leave it,to abandon it, I will do fo no more. Secondly, Thus, If I have dene iniquity, thit is, if I have done any great iniquity, if I have act- *?iy ed perverfenefs, or perverfiy, as the word fignifieth, I will do fo Perverfeagere. no more; to do iniquity is more then barely to fin. As if he had faid, though I cannot promije that I will fin no more , yet, Lord, if thou d&ft discover to me any iniquity, any grofs fin 6r perverfeneffe, I will do that no more, I will engage my felfagainft that fin with all my might; and to the utmoft of my power, by grace received, I will keep my felt pure from every fin. If I have done iniquity.

Hence Note. Firft, A godly man hath a gracious fufpition of hm[tlf that he hath

done evil) yea feme great evil, that he hath done amifs, yea greatly amifs, though he be mt able to charge himfelf with

this or that particular iniquity.

He knoweth he hath finned & done evil,though he knoweth not every evil he hath done, nor how finfully he may have finned ; he doubtsit may be worfe with him then he feeth.Pofiibly he hath done iniquity. Job in reference to his children {chap. 1.5.) had an ho-1 ly fufpition that in their feafiing they might fin againft God ,• he knew no fin they had run into, nor could charge them with any excefs; but he was jealous they had finned ; nor did Job fpeak thus, as if his meaning were, that poiTibly in their fealting feme corruption might work in them, (he knew there is no man in the beft duties of his life wholly freed from the workings of fin) but he had this jealoufie, that they might have fallen into fome great

Nnnn n fin.

2i6 Chap. 34. Ah Exfojklon upon the 3oo\^ of J © b. Verf.32.

fin, and fo provoked God greatly againft them, therefore he did ( as it were ) way-lay fuch guilt , and early fought reconciliation with God. As Job was thus jealous of his children, fo a gracioKS heart,though he canno: charge himfelfe with this or that evilly yet he is apt to fufpeft his owne hearr,and feares it may be worfe. with him, then poff-hly, it is.

Secondly, When he faith, If I have done iniquity ; This humble man , though he doth fuppofe that be might have done iniquity, yet he doth but fiippofe it.

Hence note. t/fg*dlj man may live free from the doing of any groffe fin.

He doth not put an //upon it whether he had finned or no,bur>. whether he had done iniquity. Zachanah and Elizabeth were not without fin, but they did no iniquity; for, faith the text ( Luke 1.6. ) They were both righteous before Ged , walking in all the commandements and ordinances of the Lord blamelejfe. It cannot be imagined but that the people of \frael finned, yet ( Num: •23. 21.) God far* no iniquity in J^icob, nor perv erfenejfc in Ifrael. There may be fuch a time in the Church when the people of God have no iniquity,no provocation to be feene or found among them. Though a Godly man cannot deny but he hath finned, yet he can affirme that he hath Hot indulged himfelfe in any fin. If I have done imijuitjy

I will dee no more.

The Hebrew is, I will not aide. We render, I will dee no more. As if he had fayd ; If upon tryall, it be found that I have donz iniquity, yet I will not adde iniquity to iniquity,I will nor goe on, I will not perfift, nor proceed in iniquity. I will not take a ftep more in any way which God fhall difcover to me to be an evifl way. If I am out of the way, I will not goe on in my way.

Hence obferve. Firft j tAlg°dly penitent ferfan is refolute againft fin.

His will is fet againft it ; 1 will doe no more. I fhewec in opening the former verfe (If » meete to be fayd unto G.od^\ have borne shaft ifement, I wiH of end no more) in what fence a godly man may, maie fuch a promife, ox fay, I will Jin no more t here Ifay, A godly

man

Chap. 34. An ExpoJjtioH upon the Bool^of J o B. Verf. 32. 827

man u refolute again(l Jin y efpecialljr agalnfl great fns. As a carnall man hath buc very weake reiblves for the doing of good, he hath ( as lome expreffe it) but a ve-Heitj, fomewhat like a will to doe that which is good ; fo a carnall man makes but weake Tefolves againft evil!, he hath not a fetled will, but a kind of noleity againft v:. He ma^es lome flourishes of profeflUn againft it, but he is not refolvedly ingaged againft it ; whereas a godly man is refolute both as to the doing of good , and the not doing of evill. If a godly man might have his will, he would never fin more ; And as a Godly man waiteth joyfully for that ftate of glory wherein he (hall fin no more ; lb a refolution to fin no more, hath, as I may fay, fomewhat of glory in it. In glory we thall fin no more, and where grace is in truth, that foule would gladly be rid of fin, and fin no more. A godly man is refolved againft all angodlinefle ; and this is a kind of entrance into glory.

Againe , Whereas the penitent man (aith, I mil doe no nitre.

Note. Continuance in any tyowne fin ( for, faith he, what \kntw not teach thoH me ) or in that which if made knowne to m to be fin-' fully is inconffent with true repentance.

Repentance for and continuance in fin, cannot confift in the fame fubject. This is the voyce of every gracious foule, I would not fin any more, or I would not continue any longer in fin. To fia is common to man, but to continue in fin, is proper to a wicked maTr. To erre and faile that's humane, but to perfevere in error is diabolical!. Sin will continue in us while we continue in this world ; but they that are not of the world, doe nor, will not continue in fin, how long fo ever they are in the world. Sin may be confitfered three waves. Firft, as remaining in us ; Secondly, as referved ; Thirdly, as preferved by us. There is fin remaining in the beft of Saints on this fide heaven ( Rom: 7. 20,21,22, 2 3, 24. ) Sin is referved only in carnall men, they fave their fins, and would be faved, not from but in their fins. Sin is preferved or maintained and defended in the worft of wicked men. Sin is heightned to the utmoft, where 'tis no: only retained, but main-rained and preferved. The Apoftle having clofed the fitch Chapter of his Epiftle to the Romanes^ in the triumph of Gofpel grace, That at fin hath reigned unto death t fo grace might reigne through

N n 1 n n 2 righ-

-*■

828 Chap. 34. j4* Exfofit'w hjox the Bool^of Job. Verf.32.

right ewfncffc unto eternall life by J ejus Chrift cur Lord, begins the next wirh a prevention of the abiue or cms Grace ; What fhall we fay then, [hall we continue in [in that grace may abound? Cjo.i forbid. How frail we that are dead tofin y live any longer therein ? How can we continue in fin, that are partakers 01 Goi'pel grace ? Sin will continue in us, but we cannot continue in it. The quefti-on implyerh a kind of impoifibility. We were once dead in fin, but now we are dead to fin, how then can we live 0: continue in it ? Terfever-ance is either our befi or our worfi. To perfevere is Deft when we perfevere in good, and to perfevere is worft when we perfevere in evill. It is bad to be or doe evill, but it is worfe to abide in evill. The firftbeft is not to fin, the next beft is not to continue, nor lodge in fin > no not for an houre. Vaul fayd in another cafe ( Gal: 2. 5. ) 7o whom we gave place by fubjeclioy;, no not for an houre ; We fhould not give place to fin, no not for a minute, but refill it to the utmoft, and totally difplace it, if we can.

Laftly, From the Hebrew elegancy, which faith, I will not adde.

Nore. z^godly man may commit fin after fin , but he doth not adde fm t& fw m

When be hath committed any one fin, he breaks it off and de-deftroyeth it by repentance. He doth not adde fin to fin,becauie the fin formerly committed isdeftroyed by repentance. Hiaibr-Bier fin is taken off the file before he ads a lecond, who heartily repenteth of the firft, and as heartily refolveth not to commit a fecond. Such a man doth not run a round of finning and repenting , though he finneth after fhe hath repented. Daniel gave that advice co Nebuchadnezzar ( Dan: 4. 27.) Break^ff thy fins by rtghteoufneJfe y and thine iniquities byfhewing mercy to the poere. If thou repenteft in^eed,the fin that cometh after will not be added to thy former, becaufe that is done away through Grace. A godly man ( according to the former poynt) would not adde or commit another aft of fin to his former j as it is fayd oijudah (Gen: 38. 26*. ) who had committed folly with 7amar y Hehnew her agaiue no more. Though his fin was great, yet doubclefie his keart was humbled,and be returned not t© his former fin.But the

wicked

Chap. ^4. An Exposition upon the Book^ of Jo b. Verf.32. 829

wicked man continues in his wicbedneffe, yea,he bleffeth himfelfe in hts heart, faying, I ftail have peace, though I wall^in the ima-qjivatlon ofmi'.e heart, to adde drurfcennefje to thirft ( Deut: 29. 19. ) Every new fin is an addition ro his former lins, becaufe he alwaycsliveth in fin. They who would nor have the captives b ought into the City, «;ave this reafon ( iChron.- 28. 13. J For whereas we have offended agair.fi the Lord already,yt intend to Adde more to our fins, &c. O take heed of finning fo , as to joyne fins together. As in Arithmeticke when we adde iumme tofumme,. what an huge fumme may we quickly make. Therefore breake off fin by repentance, that if thou linneit againe, ic may not be an adding of fin to fin. That's a dreadfull prophefie and threat-ning ( Pfal: 69. 27. ) Adde iniquity to their miejHity, and let them not come into thy rightesufneffe. How doth the-Lord adde iniquity to iniquity ? will he caufe any to fin more ? or will he doe any iniquity? No ; the meaning is ( as our margin intimates ) the Lord will adde the punifhment ot their iniquity to their iniquity ; or he will give them up to the power of their owne lulls and vile affections, icthat they cannot but renew the acts of fin, and adde one iniquity to another. It i> a bleffed worke when we are much in the additions of grace to grace, and of good vvorkes to good. 'Tis the defigne and bufinefie of a gracious heart to adde grace to grace, thai is, the exercife of one grace to another, till every grace be exercifed ( 2 Pet: 1. 5. J Give dil>genet to aide teycur faith verttte, and to vertne knowledge, and to knowledge temperance, ar,d to temperance patience. Here is a bleffed addition. When a good man hath done well once , he adds to doe mo r e, he adds more a&s of the fame kind,and he adds to doe good acts of any other kinde ; He adds patience to godlineife, and re gcd-Hfleifc brotherly kindnefs, and to brotherly k : ndnefs charity; thus he is bulled inablefled way of addition. But the addition of fin to fin, is the bitter fruit of rebellion againft God (Jfa. 30. 1. ) Wo to the rebellious children — that cover, but not with a covering of my Sprit, that they may adde fin to Jin. They that make excufes for fin committed, adde fin to fin ; yet by thefe coverings, we may underftand not only excufes and pretences, for fin afted, but our owne good acts • for to cover fin with any thing of our owne, is to adde fin to fin. Yet I conceive, the adding of one kind of fin to another, is the addition th *re meant. The Israelites

la yd

830 Chap. 54. An Expbfition upon the Book. c f j © B. Verf.32.

fayd 10 Sam$tel> when they were brought to a fight of their fin ( 1 Sam: 12. iy. ) We have added tmto all ourj'ns this evill t$ asl^ us a King. They refufed the Lords government, and asked a king in the pride of their hearts, and fo added fin to fin. Thus \is fayd of Herod ( Luke 3. 20.) That to all his evill deeds y had' dedthity that hejhut up John in prifon. And as there is an adding of feverall kinds of fin, io of feverall a6te of the fame kuid of fin, oath to oath, and adultery to adultery, and wrong-dealing to wrong-dealing ; this day fame oppretle their brethren, and the next day they doe the fame. O let fuch remember what additions the Lord will make to them, he will adde punifhment to pu-nilTiment,he will adde the fame kind of punilliment feveral times, he will adde fword to fword, and famine to'famine,and peftilence to peftilence, and he will adde punifhments of various kinds. The Prophet reports what various or (if I may fo fpeake ) he\ero-genealkindes of fin men added and ftrung up together, (Hop 4. 2. ) By fwedringy and lying, and killings andfiealingy and committing adulter 7, they break out and blood toucheth blood. Surely, God will make blood touch blood in a way of punifhment,as men make blood touch blood in a way of fin. The adding of fins makes an addition of plagues, when Jehoiakim the King heard the roll ready he threw it into the fire and burnt it ( Jer: 36.) but could he burne or make an end of the threatnings ? no ( v. 3 2.) And there -were added bejides unto them many like words. It is fayd (Rev: 22.18.) Ifany man fhall adde unto thefe things y God (hall adde unto him the plagues that are written in this booke. To adde any thing to the holy word of God, is as finfull as to take from the word, or a& a-gainft it. God can adde plagues as faft as men adde fias. When fin is added to fin, then guilt is added to guilt, and punifhmenc to punifhment. Take heed of this addition, refolvewith the penitent foule in the text; // / have done iniquity , / will adde na more.

JOB,

Chap. 34. An Expojition upon the BooJ^of Job. Verf. 33. 831

JOB. Chap. 34. Verf. 39, 34,35.

Should it be according to thy mind $■ he will recommence it whether thou refufe^or whether thou chufe, and not I : therefore fpeak^what thou knoweft*

Let men of underjianding tellme ', and let a wife man hearken unto me.

Job hath fyokfin without knowledge , and his words were without wifd.ome\. .

IN the Conrext of thefe three, verfes Elihu doth chiefly thefe two things. FirlH he appeales to the Confcience of Job (v. ^ 3.) Should it be according to thy w/W?ask thy felfe whether it fhould be fo, yea or no. Secondly, he appeals to the judgement oijebs friends, yea of all wife and underllandingmen, concerning what Job had ipoken, or whether he had nor fpoken unwifely, in the 3 3d and 34th verfes; Let men of under ft and'mg tell me , and let a-wife wan hearken unto me. Job hath fpokjn without knowledge^ andhis words were veitfont mfdoms.

The fcope oi Elihu in thefe words is yet further to humble Job y . and to provoke him to.repentance for his incenfiderate fpeeches. Yet Elihtt doth not call Job to repentance upon the fame grounds ©r termes as his three friends had done. They moved him to repentance upon the Confide ration of his former wicked life , as they fuppofed; but Eiihu moves him to repentance upon the: Coniideration of his imprudent and rafh fpeeches under the afflicting hand of God.

Verf. 33. Should it be according to thy mind r

This verfe is delivered in as much variety, as any text thorow- StomnesWio-

out the whole Book ; and as a learned writer upon it concludes; " es ve rJtones

If we fhouldftay upon aH the various readings* tranflations. and in- m er P re ' aUo ~ *J " ) J / r . 6 > J » nes perfequere-

terpretatims ofit y vte jbould rather darken then enlighten^, rather mU y, pit* tene*

entangle both hearers-find readers^ then unfold the text. There are brarum quam

atleaft fix diftinft tranflations of this verfe, which I fhall paffe foe* <?/&««***.

only with the naming of them, and then proceed to open the Pine " :

words as they ftand in our owne j which comprehends the fumme

and;

832 Chap. 34. An Exf option upon the Book^of J 0 b Verf. 33.

and fubftance of what is held out in moft of them.

Firft , Some give ic thus; Should l:c reward it according to thy tninde, though thou haft defpifed the one y and chosen the ether , yet will not I , therefore fpea^e what thou Itnoweft. As it he had fayd, why ftould God reward him y at thm wouldefthave him doe it f Though thou haft refufed to fubmit to Gods mercy y and haft called fur juftice, yet I dare not doe fo. If than knew better teach me.

Secondly , Another thus; Should it come from thee , how he fttuld recommence /;, when thou haft refufed his correction ? but thou ftalt choofe and not I, therefore fpsake what thm Itnoweft. The fence of which tranflation may be thus re'prefented ; Shouldeft thou who haft jinned y andrefufeft to be corrected , teach Cjod how he fhould correct thee ? Thou mayeft thinkjfo y but I doe not, ftew me better if thoji can ft.

Thirdly, Should that come from thee , which he will punifh ? I jpe,*k it y becaufe thou, haft reffifed Gods correction, becaufe thou kaft ckofeto that which I would not. Now fpeak what thou kmweft. As if ) se had fayd ; Why fhouldeft thou fpeak again ft Gods proceedings y to bring fart her trouble upon thee ? my defre ofeaftng thee is the caufe 9 •why Ifpeak thus ; \ftould never have accufed God At thou haft done y if\ had been fo handled by him. But if thou haft any thing to except againft what I Jay , fpeak freely.

Fourthly, Didfach afpeech come from thee ? He will recem-

pence it, that thou haft rejetled him ; But thou choofeft this way

and not I; now fpeak what thou knoweft. As if Ehhu had thus ex-

prelled himfelfe to Job ; I never heard thee fpeak fo humbly , as I

ha-ve taught thee ( v. 31, 3 2. ) Surely God will punifh thee, becaufe

thou haft fpoken proudly againft his proceedings with thee. But this

is notkng to me, who like not offuch courfes. If thou can ft defend

thyfelfe, fo doe.

An ergo ( hat Thus Junius connecting this verfe wirh the former, wherein is

iimio profelfa fhewed what a penitent perfon fhould fay to God, tranflares and

!Ud«/iLdT ex P ounc ' s ^ vvno ^ e to this fence ; r How therefore conpder, haft

foreveri, ( f : thou fpoken infuch a manner, furely God willrecompence it to thee,

bac oratione ifihsu refufeft to fpeak fo, ( rhus he deterreth him by the confide-

ftii&c. Jun: ration of the event, or of what might follow upon his rcfufal, and

then he deterreth him by his owhe example) but if thou choofeft to

doe otherwifty truely I will not. ( Thou £halt goe alone for me )

Nm then fpeak what thoHthinkeft.

Fifthly,

Chap. 34. An Exposition upon the Booj^of Job. Vsrf. 33. 833

. Fifthly, Should therefore God recomrence that which man An igitw ex hath done according to thine qpinion^ayingjbecaufe thou diflikeft ,!"* ^"^ this it is but equall,thac thou fhouldeit choofe another and not I. iilu<i f{U0 ^' bo . And what doelt thou know ? fpeake man. mo fecerit di-

Sixthly, MtBroughten tenders thus; Should that come from cendo,8e.cl the which he will pumfk ; at thou doefl hath, as thoulikefi, where I ^" c: wettld not ? Now fpeake what thou thinkeft.

All thefe rendrings may be reduced to this one common fence; O J oh y whatsoever thoufuffereft, or by what me ant $ p>tver thou art fallen into this mlfery, is it fit that G*d fhould he ordered by thy opinion and Judgement ? And furely, Ojob % Imufttcll thee plainly, . nor canft thon deny it, that thou hafl not reftcd nor (at down quietly in the determination a>:d decree of <jod concerning thee; But thon wonldefi rather be chuftng and preferring to God, how and in what way he fljottld deale with thee, and difpence his providences to thee, thenfatisfie thy felfcin his apptyntments and plcafure. Farre be it from me, that I fhould follow thy example, or tread in thy flepsas to thin matter ; yet if thou hafl any thing to reply to -what I have ur-^ed, fay onne, bring it forth , let me and all in thy prefence, heare and judge of it.

Thus Eliht* p'oynts Job to his grand error, that he did not readily approve, nor quietly iubmic to the Judgement of God in his ovvne cafe. And fo had nor fpoken reverently enough of God, nor humbly enough of himfelfe.

The rea'fon of thefe various readings and rendrings mentioned, is the concifenefs of the Hebrew texr, which leaves fome words to be underftood and fupplyed for the compleating of the fenfe. And becaufe the moft skiltull Incerpreters are no: perfectly acquainted with the dialect or manner of fpeech ufed in thofe more remote and ancient times, therefore they muft needs differ bo:h in their tranflations and expofitions, yet ( which may free the reader from all prejudices againft the holy Scriptures, either as obfeure or dubious) they all center and agree in true which is r-ue in it felfe, as alio in the principall fcope and drift of Elhn in this difecurfe wi r h Job,

Having thus given fome account of the various tranflations of this verfe, 1 {hall now clofe with the explication of our owne.

O 0 o 0 0 Should

$34 Chap.34- Ait Expofnion upon the Bool^of J o b." Verf.3 5.,

Should it be according to thy mind f

2 Thus Elihu befpeaks Job ; Should it be ? he doth not fay vvhar, but leaves us to the whole matter, should this, or that, or t'other --pin thing, or any thing be according to thy mind ? the Hebrew text is but one word, which we tranflate , according to thy mind, or, as Hum ex tuo _ t j J0H w0H Un laze it ? fhould it be from thee ? that is,lhquld God J2 take, council o: aireftion from thee ? or gee to^thee as an Oracle iUudfc. tonum to be taught which way to deal with thee,or vyich any man elie ; vslm.ilim> fed fhould it be from thee ?.The matter which Elihu infills upon, re-de nuloproprie fp Ci ^ s tne difpenfations of GodjSo his meaning is,fhould God cut accipw. Merc: out ^ wor k es 0 c ^ providence according, to thy order ? fhould God reward, o: fhould God punifhrfhould Goci fee up,or fhould God pull down? fhould God bring trouble, or fhould God caufe peace according to thy mind ? mull he needs ask counfell of thee, before he proceed to any of thefe refolutions ? no!

He will recommence it whether thou refufe , or whether thou

fhnfe.

The former part of the verfe, is a queftion or Interrogation, Should it be according to thy mind ? He will recompence&c. That's the anfwer ; and it containes both a negative and an affirmative, he will not doe according to thy mind, but he will doe according

fUQ 4 ?© 1 a t0 n * ls own 5 He will recompence it. .

wdice tiw The verb fignifies to pay, or appeafe, and make quiet, and the reafon why the fame word fignifieth paying, or recompenring,and peace, is becaufe where payment is made , peace is obtained, where recompence is given, there quietnefs isfetled; He will" recempevee, or he will pay , that is, give out and distribute jn his providences as he pleafeth.

Whether thou chufe, or whether thoti refufe.

There are two fpeciall afts of the will, chufing and refusing ; and thefe two are Intrinfecall and Eflentiall to the will; as the proper aft of the underftanding is to apprehend, and then to af-DHQ d n tat ^ ent » *"° u P on ^ 0 ^ e re P re ^ enra " 0ns which the underftanding t&terctvmfii- n^es t0 tne wiH,the will doth either refufe or chufe.Further,the jiilio tanquam word which we here tranflate to refufe , fignines more then that. vile et cotemp- fimple aft of the will , it fignifies to refufe with a kind of difdain turn. quid. and.

Chap. 34. An Expojition upon the Esok^ of J 0 B. Verf.3 3. 8 J S

and great difguft; to refufe a thing as altogether unworthy to be received; or to refufe a thing as being much difpleafed and burdened wich ir. Ehphaz, ufcth this word ( Chap: 5.17. J Dejpife thou not the ckaftenwg of the Lord ; that is,doe not refufe it wuh a diflike, or as a thing that is grievous and naufeous to thee! That: which is contrary to our appetite, the ftomack refufetkand vomits it up againe; fuch a force there is in this word , he will re-compence ir, whether and how much foever thou refufe

or whether thou clmfe.

He puts that in, to fhew'that it is neither the refufall of man that flops God, nor is it the choyce of man that brings God onne to his worke, he will proceed purely from himfelfe ; he will re-compence whether thou refufeft, or whether thou chufe, and not J.

As if he had fayd, it is God that will doe it, it is God that will bring this upon thee, and not I ; that's the fenfe of our reading ; But according to other readings, and not /, referrs, to thou ; doe thou refufe or chufe whether thou wilt obey the difpenfation or no, for my part I will not ftand upon thofe termes with God, but referre my felfe wholly to bis difpofe.

From the words thus opened ( Should it be according to thy mind ? &c.

Obferve; Firft. cJMan would have every thing gte according to his mind.

He would have his mind the meafure both of all that he is to doe for God ; and of all that God doth to him. We love to doe all things according to our own minds, and we love to have all things done according to our own minds. Man naturally would doe nothing according to Gods mind ; nor would he have any thing done to him according to Gods mind , unleffe it accord with his oWne too. The Apoftle ( Rom: 8. 7. ^proclaimes that Innate Enmity that is in the heart of all men naturally againft the mind and will of God ; The wifdome of theflefb is Enmity againft God: It is not fubjetc t9 the Law of God , neither indeed can be; that is, while a man remaines flefh , or in an unregenerate ftate, he is altogether at enmity againft the Lrwof God; both a-gainftTvhat God appoynts him to do, & againft what he appoynts

O 0 0 0 0 2 him

-f--

856 Chap. 34. [4n Ex}»j ; .tion uyon the Book^of J o b. Vt:i.^'

him 10 fufrer.Man equally rileth up in his thoughts,2nd rebells a-gainrt both.And as this enmity doth rermine wnole and unbroken in all men by nature, till they are renewed by grace and borne a-, gane;:b there are remainders of it^even in rhoie who are renewed by grzct; there is fomewhat of this oppofition againft God in every godly man; be would fain have things goe according to his mind; and he hath much of this mind in him ; I doe noc fay, a godly man would doe nothing according to Gods mind, that's the natural! mans frame ; buc a godly man would very fain have God doe things according to his mind, as may appeare, efpecially in foure things.

Firft, He would have God reward, or doe good both to him-felfe and others, according to his mind ; He would have God lift up thofe whom he would have lifted up, and preferre thofe whom he would have preferred; he would faine have God ihew favour to or beftow favours upon thofe whom he favours.

Secondly, As to punifhment and Judgement, he would have God punifh according to his mind; fuch a man is proud, he is an opprelfor, he is an oppofer of goodnefle and good men, therefore he would have the hand of God heavy upon him, to caft him down out of hand, or without delay.

Thirdly, He would have God goe according to his mind in chaining and afflicting himfelfe; thcugh he would not be totally uncorrected, yet he would have God correct him only in fuch a kind, in fuch a manner and meafure as he would chufe ; be doth not refufe chaftening,but he would be chaftened in what "himfelfe pleafetk, or in his owne way. He faith in his heart, if God would correct me in this or that, J could bear it, but I doe not like to be corrected in fuch a thing, or in fuch a way ; one faith, if God would fmite me in my Eftate I could bear it, but not in my body ; Another faith, if God fhould fmite me with fickneffe,I could bear it, buc not in my Children; or ht :he affliction be what God pleafeth,if Godivould afflict me but thus much, or thus farre, in fuch a degree, I could fubmit, but my heart can hardly yeild to this meafure of affliction. Thus we would have it according to our minds, as to the meafure, as alio for the continuance of our afflictions. We would be corrected for fo long, for fomanydayes, but to have months of vanity^ and yeares of trouble, this is not ac-

cording to our mind.

Fourthly,

Chap. 34. An E.vpofition v.ron the Bdd£ of Job. Verf.33. S37

Fourthly, He would have God govern ( not only himfelfe but) the whole world according to his mind : Man hath much of this in him, he would hive God order nations as himfelfe and other men like himfelfe defire. Some one man would prefcribeand 0-retf what God fhculd do,*, and how he fhould doe to all men. Lather writ to Alela»chton when he was fe exceedingly troubled at the providences of God in the world ; Our Brother Philip is tv ^i mn g n iu, be adnzmifht , that he wiftU fcr-bear gov<erning thert'rrld; yt* cmell Philippu* hardly let God alone to rule that world which himfelfe alone haft t iejmtt mun-made; Should it be According to.thy mind ? to this mans mind, or dim re S ers ' that mans mind ? it muft not be as it is; if every man might have »his mind , he would govern and rule the world in anorher way then God doth. There is fcarce any Good man that is fatis.ied an the government of particular nations, if he might have his mind, he would cafl things into another mould and method then the providence of €od hath caft them in at this day. Yea, 'tis iel-dome, that it either raines or fhines according to our mind ; The weather which God is pleafed to fend, whether wet or dry, fayre Or foule, rarely pteafeth us.

Secondly, When Ehhu fail h , Should a be according to thy mind? This queftion implyethaftrongNegation j certainly, it fhould not.

Hence note. "Tis befide the duty and above the line of man to dejire that things fould be according to his n/ind , either with himfelfe or yfith others.

There's nothing more againft the mind of God, nor againfr. our owne good, then that all things fhould be according to our mind ; we may quickly undoe ©ur felves and dishonour God by having our owne defires. And that it is finfull, very finfull to de-fire to have'our owne defi r es, may appeare, by considering the fpring or roote of fuch dehres, I ftiall fl-icw a three-fold very e-vill roote from whence thofe defires fpring k

Firft y They fpring from pride and an over-weening conceitcf •ur felves; arid that upon a double account; Fi:ft, from pride as to our deferts ; for if God doe' fuch men good , they are apt to think they have deferved more g r o:l, then God hath done them ; and if God afflict them, they are ready ro $y, furely they have

not

nor derived fo much affliction. We think we have deferved greater killings then Cod exhibits; and that we have not deferved o great a croile as heintiicts. Is not this a great piece of

ie' ?

Agiine, Thefe dehres fpring from pride in our own wifdome & u;ider(tanding;as it we knew how to order matters more equally thon God. Is ic no: a huge piece of pride,of Iuciferian pride., to chinke that there might be a better meafure of things then d;e #iind of God is ? doth not iuch a man make himfelfe wiler then God ? and more prudent [hen God ? doth noche fuppofe,that he fees further itxo ihings then God ? when as alas we cannot fee an houre before us, but God hath the profpeft of all things,He feetii the cr.ifrcm the begixnltg , and hadi all in his eye from all Eternity. When we thus make our ielves wifer then God, is not this a high poyt:t of pride ? Here's the firft evill roote of defiring to have things according to our mind, pride , or an opinion that we deferve better, or could order things better.

Secondly, Thefe defires proceed as from pride, fofrom discontent with the dealings of God, and 'tis pride that fills us with diicontent; he that would have things according to his minde, muli needs be disfotisfied when they are not.

Thirdly, when they fpring not from dkect difcontent,yet they do from fame degree of impatience. There is not fuch a quiet-nefs of fpirit or acquiefcence as ihould be in the heart of man, c-therwife he would let things be according unto Gods minde, and never be troubled, when they are not according to his own. Now coniider what can fpring from thefe three roots, Pride, Difcon-tenc, and Impatience, but very evil and bitter fruit; therefore, to defire to have things according to our mind is very hnful,exceed-ing fmful.

Thirdly, This queftion, Should it he according to thy minde ? implyeth a lliarp rebuke and a reproof upon Job, as defiring a thing which was altogether againft rule and reafon.

; Hence Note. It is moft twreafonable and abfurd, to defire that things fauld be ordered as we wottld have them>and not Of God would have them.

Is ic not unreafcntqfe in a ^mily that things fhould be as the

children

children would bave them, and noc as the Father would have them? Or, that things fhould be done according to the minde of thefervants, and not according to the minde cf the Milter ? Do not the Magittrates and Governours of the world think ir nn unreafonable thing that Nations fhould be governed according to the minde of Subje&s, and not according to the minde of the Prince, regulated according to the known Laws of the Nation ? Who doth not think it an unreafonable thing, that a journey fhould be difpofed according to the minde of the Horfe, and not according to the minde ©f the Rider ? Should the horfe guide the "Rider, or the Rider his horfe? Isitnotan unreafonable thing that a mans fenfe fhould guide his underftanding, when his undemanding is given on pur pofe to guide his fenfe? Is it not an unreafonable thing that paflion fhould order reafon, when as rea-fon fhould be the bridle of our paffion ? Is it not an unreasonable thing that unlearned ignorant men fhould teach the knowing, when the learned & knowing are fet up to teach the ignorant? and is ic not much more abfurd and unreaionable for us, to defire that things fhould be according to our minde, either with our felves or others, families, or Nations, and not according to the minie of God I Should things be as the beft, as the wifeft, as the ho-lyeft men in the world >\vould have them, and not as God would have them ; ic were more abfurd and unreafonable then that things fhould go in a family according to the minde of the fervants and children, rather then according to the minde of the Matter and" Father j yea it were-more abfurd then any of thofe fore-mentioned abfurdities. Should it fa according to thy minde^ O Job ? how ' unreafonable a thing were that!

Fourthly, From thofe words, He wilt recommence it, whether-thoH refafe, or whether thou chufe.

Note. Cod will notyeild to men y norbefnbjelt to their fleafire.

God will do what he pleafeth,as I may fay,in fpight of any man? teeth. Things mu^ pafs in fuch a way as God hath appointed, and' fees meet to difpofe of them ; and not as we would have them. He will recommence: God is refolute for the doing of his own will, and men are ufually over-refolute for the doing of theirs j and ' indeed fome are as ic were wholly changed into wilI>or rather wi!--

fulnefs j,

fulnefs, they will do this, and they null do that ■ the} will haz> this, and the) will have that Men may quickly,but God can nevt. acl: roo highly,! 00 ftrongly,too confidently upon his own will; the region is, becaufe his will is an holy will,and the rule of righteouf-nefs. Only Confider from the whole.

Man is never difpleafcd with what God doth y tiR heforgetteth what himfelf is.

Man forgets that he is a worm, and no man, he forgets that be is a creature, he forgets himfelf to be duft and allies, elfe his fpirit would not be wrought up tofuch a height, to have things go according to his minde, and not according to the minde and will of God.

And feeing God will have every thing go according to his minde and will, know there's no ftriving nor ftrugling with God ; if man .v\ ill not bow to the will of God, he ftiali be broken by the will of God : if he will not fubrnit to it,he mutt fall by it.There's no avoiding one of thefe two, for he will recommence. Therefore let us yeild up cur lelvcs freely to God, to be ruled by him, and nor fet him the rule, no nor fo much as give him advice \ let us receive the Law, and take advice from him. God u ottr Commander, but we mufi not be fo much as his ComceUors. The Apoftle fpeaking of the eternal; urpofes and decrees of God, faith (Km. 11.34.) Who hath been his fiuficellor ? As God had none to counfel him concerning his eternal purpofes, fo we muft not adventure to couufel him as to his daylie providences or difpenfati-ons, either toward our felves, or others ; the true rule of our life is, to yeild our felves to be ruled by God. He will recommence it, -whether we ehufe, or whether werefufe.

x/ind not I.

As if he had faid, If thou wilt ftruggle with the will of God, thou mayeft, but 1 will not. God will go his own way, and do is he fees good, fay thou what thou canft, or howfoever it pleafe or difpleafe thee. And for mine own part, I dare not entertain or give way to a thought of prefcribing to him in any of thefe things, what he fheuld do; no nor be unfatisfled with, much lefs cenfure, what he ha h done. Therefore, if thou canfl: acquit thy felfof this crime and accufation which I have laid to thy charge,

as

Chap. 34. An ExfofoiQit upon the Booi^of Job. Veri". $3. 841

as thou didft theirs who fpake before, doit, lay what thou canft for thy felf.

Hence Note. He that fees ar-other do amifs, enrht to take heed of doing the like himfelf.

Again,A.s thefe words, and net I, refer to the word recompezce, He will recompence, whether then chafe, or whether thou refufe ; the meaning of them may be conceived, as & Elihu had thusbe-fpoken Job , // thou deft fmart for thy pride, and the height of thy fpint, if God pay thee home for it, do net lay the fault upon me; I have given thee ton/if el to direct thee better, I defire not thoufhoul-deft eome under finch a handling, but certainly God will do it. When we have declar'd the minde and will of God, in the fevericy of his judgements upon sinners, it is good for us to fay, God will do it, and not we. The Prophet Jeremiah (chap. 17. 16.) having warned them of an evil day, addes, Nor have I defired the woful day, Lord thou knowefl it i Jeremy had Ipoken woful things agamft that people, but (faith he) I have not del:red that woful day, though I have prophehed of it. So t'lihu feems to fpeak, he will recompence, and not I ; though it be not in my minde, yet I af-fure thee'tis the mind of God.

Yet further, Some read thefe words with the former as an Interrogation or rebuking queftion made by Cod himfelf ; what ? Should you chufe, and not J ? Election or choice is mypriviledge,not thine, thou mufl not think^to pre fieri be tome. I will ckaflen and Verba Dei pet afflict, as I thinly fit, or according to my own will, not r.ccording Mimejm effs to thine. Thm he brings in God fpeaklng to Job • thou findeft $ m ' Merc * thy felf much aggrieved , and complainefl that thou art afflicted more then u meete ; It fkonldfeem then, that I mufl do what thou th'hkefl fit, not what I think fit my felf. . Surely thou mufl give me the rule, how much, how long, and in what manner I mufl corrcil both thy felf and others. Should you chufe, and not I: How uncomely !

Therefore fipeal^ what thou knowefl.

Here Elihu °ives Job nme to reply, as he had done (at the 33d chap. verf. 5O as if he had faic, // thou tyewefl any thing againfi what Ihavefpoken, or art able to make any objection againfi itffpeakj,

£41 Chap. 34. An Exfofition upon the Boo\^ of J o B. Verf.34.

if thou chinked 1 have not fpoken right, fhew me my errour, and lpare noc.

Hence Note, Frft ; When we have dec lard what we judge to be the rmnde of God in ar.y cafe, we jkottld give others liberty off peaking their minds a/jo.

This is my Gpinion,fpeak what thou canft againft ic; we fhould fpeak(2 Cor. 1. 24.) Not as having Dominion over the faith of others, fat as hewers of their joy j The Ministers of ChriQ: muft fpeak as Servants to, not as Lords of the faith of others. Elihtt did not carry it as a Lord over the faith of Job ; but left him to make good his own opinion and pra&ife if he could.

Secondly Note. Knowledge is the fountain of Speech.

"We need no other light to fpeak by then that of reafon, the underfbnding fhould feed the Tongue ; we muft not fpeak at a venture, but keep to Rule and take our ayme. The Apoftle Tad tells us of fome who make a great noife, but know not what they fay,nor whereof they affirm (1 Tim-1.7.) they fpeak they under-ftand not what, and vent what they can give bo account of; SpeaJ^ what thenknowefi.

Thirdly Note. We fhould freakjjvheu called) what we know.

Knowledge is a Talent, and mult not be hid.in a Napkin; i£ thou know better then I fpeak,pray fpeak, do not hide thy knowledge. As Elihti would have Job fpeak in his own cafe, fo he in-viteth others to fpeak about his cafe,, as it followeth in the next verfe.

Verf. 54. Let men of Vnderftandingtellme y &C.

In this 34th verfe Et'ihn turns his fpeechto Job's friends a-gaih,prefuming of,or not queflioning their confent to what he had faid, being confident that himfelf was in the right, and that they were wife enough to apprehend it. He was perfwaded that all wife men either were, or (upon hearing the matter) would be ef his minde, and that therefore what Job had fpoken, was

very

Chap. 34. An Exfofition upon the Bod^of J O B. Verf. 34. 843

very defective of wifdome, as he concludes in the thirty-fifth verfe.

Let men of underftanding tell me , &c.

He appeales to fobs friends, or any other men of underftanding • let them ( laith he ) Contider what I and he have fpoken, and Viri cordit.ue. give their judgement impartially concerning the whole matter tordtiicor m~

in debate between him and lob. Let men of underftandino tell m f a P'entian f. J ** et cohere cor

>,' . . rr L l • l r r j dicitur qui do-

The Hebrew is y men of heart: the heart is the feat of under- r fI/ „ r .

ftanding, according to Scripture language, there we read of a wife Cum Jobo non

heart, and of an underftanding heart; and it faith of a foolifti or P um amplim

indifcreete perfon, he hath no heart; he is a man without a heart. P r oducendum

Efhrai,H is a fitly dove without a heart ( Hof: 7. n.) that is, he |^, °^™™'

doth not underftand. Mr Broughton translates ; Sad men of heart Xwcit imelli-

willfpeake as /, and the wife ferfon that heares me. As in the lox-gcntes. Sanft.

mer part of the verfe Elihu called for fpeakers; fo in the latter he Et virfipiens

calleth for hearers: Let men of'under (landing tell me, "f^ 1 ' i,e * g !}~.

J * * ' diet me, et mm

And let a wife man hearken to me; or as fome render, a wife ac 9 uie f cet in

man will hearken to me. hoc - Merc:

The word rendred /^rkw,fignifies/nore then to heare, even to fubmit, to obey, a wife man will hearken to me; that is,he will aflent to, and content with me, he will vote with me, and declare himfelfe to be of my mind. In that Elihu appealed to wife and nnderftanding men.

Note, Firft. It is net good to ft and to our owne Judgements altogether , in dealing with the (fonfeiences of others.

Let wife men, let men of underftanding, heare and confider the matter, let them fpeake their minds; we Lhould not leane to nor rely upon our owne underftanding in the things which con-cerne our felves only,much lefle in thofe,wherein others are concerned more then our felves. Eyes fee more then an eye. And though it be an argument of too much weaknefs to fee with other mens eyes; yet it is an argument of much goodnefs and humility, to call ia the helpe of other mens eyes.

P p p p p 2 Se-

844 Chap. 34. An Exfojmon ufon the Book^of Job. Vcrf.34.

Secondly, Note. The more wife men agree in any matter , the greater k the Con-vittion.

One man may fpeak to Convi£tion,but if many fpeak the fame, it is a very ftrong Conviction. Many ( I confeiTe ) may center and agree in a wrong Judgement; yet we ought to have a reverend e-iteeme of, and not eaiily differ from that Judgement wherein many wife and underftanding men agree. Chrift fpeaking of Church-proceedings and cenfures, faith ( Math: 18. 19.) If two of yon ( who constitute the leaft number, much more if a greater number of godly wife men )fhalt agree on earth as touching any thing that they fkall askf y it fkall be done for them^ &c. So ftill the more wife, holy, and learned men agree in any poynt,the greater is our conviction, and the ftronger our obligation to fubmit to it. He that doth not heare a Tingle brother,his fault is great ; much more if he heare not two or three; moft of all when he doth not heare the Church fpeaking to him, and teftifying againft him inthe name of Jefus Chrift.

Thirdly , SUhu having made a long difcourfe, appeal's to wife men.

Hence note. •

He that believeth he hath fyeken truth , is not afraid t* have it eonjidered by thofe who are beft able to judge -what is true.

Truth feares not any teft, or tryall. He that offers pure gold and filver, cares not who toucheth it, or takes the Aflay. Wifdome is (fure enough to bt)juftified of her children.Thty who underftand t;uth, and love it, can doe nothing againft the truth, but for it.

Fourthly, E.lihu having difcourfed long, is willing to referre it to men, and to let them judge of it.

Hence note. He that hath fpoken truth in his ufrightnefs, hath reafon to believe that he fhatl have the (fonfent of the upright with him.

There is a fameneffe of fpirit in all wife and godly men for the maine, and for the moft part it is fo in particulars. If a godly man confciencioufly judge fuch an opinion to be truth,he may be much affcred, that other wife and godly men will be of his opinion too.

He

Chap. 54. An Expojition upon the Book^ of Jo b. Verf.35. ^45

He dares fay, as Elihu, Let wife men hearken unto me.

Fifthly, and laftly, In that Elihu makes his appeal to wife men, to men of heart.

Note. <>/[ll men are not fit to give their Judgement in a cafe.

All are not Competent Judges, nor prepared to give an opinion ; and if they doe 'tis not much to be regarded ; wife men,fpe-cially godly wife men, men of a holy underftanding, are the men whofe judgement and opinion is to be regarded. Elihu having befpoken the thoughts and opinion of wife men,feemes to give his owne in the next words.

Verf. 35. Job hath fpoken withut knowledge , and his words ■were without wifdome.

When Elihu had offered it to the Confideration of wife and underftanding men,whether Job had fpoken right about that great poynt, Submiffion t» the absolute Soveraignty ofGod,ht forbare not firft, and plainly to declare his owne underftandiag of it.

Job hath fpoken without knowledge.

The Hebrew is, not in knowledge, or, not knowingly ; that is, ig-norantly, foolifhly ; a very high charge; Job hathfpukjn without knowledge ; yet we are not to underftand it as if Elihu thought Job an Ignorant, or an unknowing man, he could not but know other-wife ; but as to this particular cafe, he reports him as a man that had fpoken without knowledge, and declared himfelfe both befide his duty, and the rule.

Hence note. Thej who are very wife and knowing in many things , yet may be out in fome.

The beft of men are not perfe&,either in grace,or knowledge. We may know much, and yet come fhort in what we ought to know ; A man may fpeak fome things very underftandingly, and yet fpeak other things very erroneoufly; A fob may be out fome-times. Job hath fpoken without knowledge,

^And his words were without wifdome.

When the Lord comes co decide this great Concroverfie in the laft Chapter of this Book, he tells Job's three friends, that their words had not been righc,as the words of Job ; and yet here Elihu lakh , Job's words were without wifdome, or, not in wifdome. When God laid, the wo ds of Job were right ; we may under-Ihnd it, that they were io according to their general tenour, or they were fo comparatively to whan his friends, Eliphaz,, Zophar, and BiiJad had faid in his cafe,or at leaft his laft wo ds(after God had throughly convinced and humbled him ) were fo, though in many things he had fayled in ipeech,©r fpoken thofe things which were not right before. Yet here Elihu fpake truth, while he fayd, his words were without wifdome in the fpeciall poynt he had to doe with him about ; and fo much Job himfelfe acknowledged, / have fpokjn oncejea tw'ce,but I willfpeak no more ; I will no more fet my wifdome againft the wifdome of God, nor prelume to have things goe according to my mindj let God doe what he will with me hereafter.

Confider, how well this good man rooke the plain-dealing of Elihu; It might be expected that Job would quickly have rifen up in paifion, efpecially when he heard himfelfe thus urged ; But being convinced, with whac Bliim fpake, he gave him not a word, much leife an ang r y word.

Hence no r e. i/L good man where he is faulty, will he*re reproofe with patience.

A gracious hear, will foone be angry with himfelfe for fpeak-ing or doing amifle , but he can take it well to heare himfelfe re- roved, when he hath indeed either fpoken or done arr.iffe. Nor are there many grearer and clearer argumenrs of a gracious hzart then this. To beare a reproofe wel is a high po,nt of commendation. Grace may be fhewed as eminently by our pa'ience when we are rebuked for doing that which is evill, as by our for-wardnefs and zeale in doing that which is good. When Nathan the Prophet applyed the parable home to Dav : d after he had not only committed but continued long impenitemly in his grievous fins of adultery and murder, telling him to his face, Thou art

the

the man ( 2 Sam: 12.7.) and not only telling him fo, bat at once upbraydinghim with all the former benefits and kindnefles of God tohim,& threatning him with many dreadfull future judgements ( v, 8, 9, 10) ii) 12.) when ( I lay ) he was thus fharply dealt with, it might have been feared,that this Great king would have rifen up in paffion, and roared like a fierce Lyon upon the Prophet ;yet we heare nothing from him but words of forrowfull confeiTion, and humble (ubminion( v. 13.)/ have finned againft the Lord. The bolduefle of Paul was great in blaming Peter openly, and Peters meekneffe was as great in bearing that blame ( gah 2.i4.)Nor doe I know whether the patience of Job were greater in bearing the great afflictions that God layd upon him,or in bearing the great reproofs which this man layd upon him. I grant, he complained often of thofe bitter reproaches which histhree friends caft upon him, charging him for a wicked man or a hypocrite, and then he replyed and replyed home: but here Elihu reproved him fharply for his rafh fpeeches and intemperate carriage under his affliction, and he tooke it both meekly and filently. A good man will not ftorme, nor rage , nor revile, nor threaten, when he is juftly reprehended, but lyes downe under it, and takes it quietly, yea thankfully, and goes home and blefletb God that he hath met with a knock; Thefe are very hard words, Thou haft [poke* words without wifdome ; But Job feemes to con-fefle and patiently beare them: It is be ft for us not to doe or [peak any thing that deferves a reproofe : and 'tis the next beft, to receive-a reproofe well for what we have either done or fpo\jp ill.

J O B, .

JOB. Chap. 34. Verf. 36337.

My defire is that Job may be tryed unto the end y be-' cauje of hit answers for wicked men.

For he addeth rebellion unto his ftn> he clappeth his hands amongjl us 3 and multiplyeth his words a* gainji God.

IN thefe two verfes Sllhu windes up his fecond fpeech to Job, and in them we have two things confiderable ; Firft, his motion made in reference to Job at the beginning of the 3 6th verfe ; CM) defire is (or this is the thing that I move for ) that Job may be tryed unto the end. Secondly, we have the reafon of this motion, which fome make three-fold, others foure-fold, taking the latter part of the 3 6th verfe for one of the foure j My dejire is that Job may be tryed to the end., why ?

Firft, Becaufe of his anfwers for wicked men.

Secondly , / defire he may be tryed unto the end, why ? for he Addeth rebellion unto his fin.

Thirdly , Idefire he may be tryed wto the end ? why ? he elap-peth his hands amongfl us , and

Fourthly , Idefire he may (e tryed to the end, why ? he mnlti-■plyethhis words againfi God. (Xhers lake the latter words of the 36th verfe, only as the fubjeel: matter about which Eliktt defires Job may be tryed, that is,concerning his anfwers for wicked men. And fothe 3 7th verfe containes three reafons why he defires he may be brought to that tryall.

Verf. 36. LMy defire is that Job may be tryed.

So we tranflate, and we put in the margin, O my father, moft or i"QN vohit many tranflaters put that into the text, O my father , Let Job be cuputfundeim tryed unto the end. The firft word of the text hath a two-fold fig-pater, ouafibe- niHcation ; fome taking it as an application to Goc by the name "pat^J 1 * 1 ™- or '"le/ttfcr. The reafon of this difference is,becaufe the roore foturjobufc °f inat Hebrew-word which iignifics a father , figniMes to defire 9 *d v&oriam. to mil or wifk. M* Brottghton renders, 0 my father ( and he adds, Jun: O

Chap. 34. An Expofitiom ttfon the Botk^of J 0 b. Verf. 36. £49

0 wy father which art in heaven ) Let Job he tryed tents vitiory. As it Elihtt ( lakh he ) looking up to heaven, by O father, meant what followeth , 0 fat her which art in heaven. And he quotes Abraham Peritzjl(2 learned Rabbin ) expounding the words fo tranflated,at larg.

Father is one of the fweeteft and moft honourable compellati-ons of God. ( \fa: 6^.16.) the whole Church of the Jewes is brought in belpeaking God in that Relation; Thou art enr father y though Abraham be ignorant 9fns,&c. And God fpeaking of himfelfe, laith ( Mai: 1.6. J A fen honoureth hit father, if I be a fa-ther, where it my honour. It was ufuall even among the heathens Apui Gentiles to adde the name father to their Idol gods, thereby to expreffe/>«*>• commun*

their reverence, or veneration of them. * men * rit .

Deorum; unde

O mj father. Dbfriter, Mer~

$iter,Jupiter. They who embrace this tranflation take fpeciall notice of thac p:onouneA/7,0 my father.Hz doth not fay only or barely y O father t but O my father. Thofe appropriating polfetfive pronouns, mine, thine, have a kinde of delicioufnefle in them, and breath aboun-dance of affection. Luther fayd the fweetnefle of the Gofpel Iy-eth in fronowes ; when a believer can fay ( with believing Tho~ at at ) My Lord, and my God. Thofe things or perfons which we love moft we call ours • we fay of a fingle fpeciall friend , he is mine ; and to fay, fuch a one is mine, is as much as to fay , he is . much beloved, much prized or efteemed by me, he , as it were, lies next my heart; property rayfeth the price of all good things. We rejeyce in God molt,when we can call him ours; and fo doth ^ r God in us, when he takes us for his owne. We have a meeting or € - b ,' m ? 8 **' union of feverall pofleflive pronouns in one verfe ( Cant: 8.12. ) Tf "*'„ * ?' M tjlfy vineyard which is mine is before me: My, mine, before me ; tMm yule: implying how much Jefus Chrift did appropriate the Church un- Patemitatis to himfelfe, or how much he thought himfelfe concerned in the nom n ex fi-profperity of the Church. And as the Title Father is fweet and me:i Pfi^ y S : -comfortable, fo glorious and honourable ; God is the father of g m ^imfo'lur all, and all fatherhood is derived from God. That of the Apoftle bonus didtw ( Eph: 3. 1 5. ) which we tranflate,of whom the whole family, &c. quiabonitatea 0:hers render, the whole fatherhood, in heaven and earth is named, <**#* communi-For as God only is good, and other thing? are good only by com- Jjjj. •{!' p^-J" municaiion frem him, fo God only is a father, and all ocher father- a( j Ephcft Q^q q q q hood cap: 3.

850 Chap.34- An £xpofitl(m upon tht Boek^of Jo >. Verf.36

hood is by derivation and communication from him. O my father ', /ft J*£ £* tryed unto the end. We fay,.

tjMy deftre is.

The Hebrew text is as cleare for that; and whether we fay, 0 my father y let Job be tryed) er, my defire is that Job may be tryed to the end) the general feHfe is the fame. We render the word by dcfire ( Chap: y. 26. ) where Job tells us, that his life or the lire of man is like the ftvift fh'ips ; we put in the margin, fhips of defre{ ic is this word ) that is, like thofe fhips which being moft deferable ( as being laden with the richeft and moft precious commodities ) make moft haft home to their harbour, or proper Port. Thus here, My defirepz the thing that I ftrongly wi(h is, err. The Chaldee paraphrafe renders, My mllis, er I will

Voh ego ut That Job may be tryed.

<&c Targ:* But had not Job been tryed already ? was there any need to call him to a farther tryall ? had he not seen in the furnace a long time ? why then doth Ellhtt fo earneftly importune that Job might be brought to tryall ?

Ianfwer; The word fignifies a two-fold tryall■; Firft, a tryall by way of examination, or argumentation; we try a man when we examine him, and argue with him,' when we fcann and fearch out what he hath fpoken, or what he h?.th done. In this fence the word is ufed ( Chap: 12. 11.) and at the 3d verfe of this Chapter, tht tare tryeth words ; that is, the eare examineth the fenfe and meaning of thofe things which are fpoken; and by the eare, he meanes not only the fenfitive faculty takenabftractly, but the fenfitive faculty joyned with the intelle&uall. A beaft hath an eare and can heare, but a beaft cannot try or examine that which is fpoken and heard ; only they that have rationall faculties joyned with the fenfitive are able to try words, and matter delivered by them. / defire Job may be tryed to the utmoft, that the words and fpeeches which have paft from him, may be fully considered,or confidered to the end, that it may, at laft > .appeare what he hath aiferted and maintained. Stmt qui intel-) Secondly, It fignifies a tryall by affliction (Zech: 13.9.^ Hgunt probar*i0 W f t ^\ Y ^ pall be brought through the fire and tryed. As mettall pro exagitari ^ ^ j s ^ anc j re fi nec | ^ c h c fire, fo &all they in the Upturn'* » J > j ^

Chap. 24. An Exception upen the Bsol^of Job. Verf.36". 851

fire of affli&ion. JefusChrift is called * tryed ftone ( Iia: 2S. i6.)f e(i pr*ft«t «« and he was fo in boch theie accounts; he was examined and artfd ' tenttttionem gued with to the end, and he was afflicted, and grieved to &z'Q£ n £ end, he was a man of lorrows, and acquainted with griefs all his Merc: dayes ; Behold I lay inZion a tryed ft'me , a fare Corner ft one ; thar which is tryed is fure ; we may truft that which hath been tryed. We fay, try me And truft me ; we may understand Elihu in both, or in either of thefe fenfes. My defire is that Job may be tryed, that what he hath fayd may be further examined,or that his 0 ^ t2 M MM _ affliction may be continued, till he be brought to a fight of his ufrcrfagelkti* errors and miltakes. I would have him corrected till he fubmits7<^ donee deo to God as a conqueror, and recanteth his rafh and inconsiderate vincenti <*dat tnfwers. My defire is that lob may be tryed et Ye Jb°nfi* vj-

* , , ' '■ nii renunciet.

%Jnto the end. Jun:

. , , nn ju •»

He doth not fay barely, tryed, but, tryed unto the end; that is, *u« r\Sj Jjg-fnlly and throughly tryed , not by halves, overley and flighrly flfi&t *«/*"« If he be indeed joft and fincere, the fire of thistryall, how long 2>wfad tZ* foever he continueth in it,will doe him no hurc,ic will only purge p&duLnfue*-and refine him from his remaining drofle ; but if he be unlbund rir. and nought, he will evaporate and fame away into vaine complaints and murmurings; Therefore let him be tryed to the end.

Some of the Latines tranflate,/ would have him tryed to death, which is the end or period of man in this world. The word fig-mfes fenspetewity, as alfo vitlory, becaufe that which continueth ever, muft needs be victorious ( 1 Sam: 15. 29. ) The ftrength p/ .-eflfrael will not lie; we put in the Margin, The eternity or v'ulory a/mmemuf-ofifrael( that is, the eternall God , who is victor over all ) mil que reddunt net he. Thus fome render here, I defire Jab may be tryed uxtovi- ?««* in Ongi-ttory, that is, that God would never give over trying him, till he m f h . zhsluY i hath overcome him and brought downe his fpi; it, for (till the man £ v "i ^ is too high, too ftour, his fpirit is ftill too big, too unbroken j my fempitcrnum. defire therefore is that God would try him to victory,riIl he hath VatMu* Ion-brought him upon his knees, and made him eare his wo--ds or till 8° Tempore; he give glory to God by humbling himfelfe and confeffin^ his (in ; ? e3 °pr,\ A ^ I would have him fully convinced by argumenr and throughly jugiter! ^^ humbled by chaftifemenc, till be at lafi refigneth up htntfelfe to the will of God. The Italian glofle purs it in the forme of a pray-Zl y rfithdraw net thy viftation from job, untill thou haft brought

Q^q qqq 2 him

2$2 Chap. 34. An Expofition upon the Bool^ of J © b. Verf.36.

him to the dnty of a child ; Further, this word, unto the end, doth not imply a defire of the everlaftingnefs of his tryall, but of the profitablenefs of it. He would not have him alwayes kept upon the rack, or under the rod , but he would have him erfe&ually dealt with, that the matter might iiTue wel with him.

From the words thus opened , note firft. tSfffillion is a tryall.

It makes us appeare what we are; moft have but an appearance till they are tryed ; and being tryed, what they are doth really appeare. Affiidions try our graces what they are ; and afflictions try our corruptions what they are. Afflictions draw forth the fpi-rit of a man, they turne his infide outward, and fet him ( as ic were ) in the open light. Take tryall in the fecond fence by way of examination,and it yeilds usthe fame truth. He that is throughly fifted will appeare in his own likenefs. Let a man be fully dealt and argued with, let his fpeeches and his actions be brought to-the niie of the word, what he is, and what they are, will foone be feene. That's the tryall which the Apoftle means (1 Thef: 5. 2.) Prove aH things • prove what men fay and hold, prove their afler-tions and opinions, and you fhall come to a cleare underftanding FLetlumeji in- of them. The rule of the word is a ftraight or right rule, and that dtxfui et obli- which is right will fhew you both it felf, and that which is crook-£•"'" ed, or any way fwerving and departing from it.

Secondly,. As tryall is taken in the former notion for affliction,. My defire us that Job may be. tryed tmto the end.

Note. It is lawfaU to fray or tvifh for afflictions upon others in feme-cafes.

We may pray for and wifh. afflictions upon others for their good, or for the glory of God. It is not good t® wifh evill as e-vill upon any man, no not upon the worft of men. Job profefled a-gainft that ( Chap: 31. 29, 30. ) If J have rejoyced at the deftrtt-Uion of him that hated me^ or havefnfferedmy mouth to fin by ivifh-ing a curfe to his fettle, then &c. As if he had layd, If I have prayed or wifhed that any evill might befall mine enemy as evil!, I fhould have done very ill, anddeferved tofuffer ill. For that had been an evill wiih. Yet, as we our felves ought to chufe affliction

rather

Chap, 34. An Exfofitiou upon the BooJ^of ] o B. Verf. 36. 853

rather then fin; fowemay pray for affliction upon others, rather then that they fhould goe on in fin. As in that caie of the Churches proceeding to the fen:ence of excommunication; which is the delivering of a perion up to Satan, or a putting him into the very power of the devillfor a time ( 1 Cor: 5. 4, 5. J it is the end or defigne which makes this lawfull: our bufinefs in the minittry and in all Chnrch-adminiftrations, is to put foules out of the power of Satan, to refcue them out of the hand of the devill, to recover thofe that are led Captive by him at his will; yet faith the Apo-8\s.{Deliver ftich a one unto Satan, put him into the devills hand.*, for what end ? For the deftruttion of the flefh y that thefpirit maj be faved in the day of the Lord Jefus. This makes the prayer or act: of the Church lawfull, becaufe the intendment is the deftroying of that which ought to be deftroyed , or to deftroy th.it in man which will be the deftrudtion of man, hisflefk, hisluft, his pride, his covetoufnelfe, his wantonnefs ; For the dejtruttion ofthufiefh deliver him to Satan, that the Spirit may be faved in the day of the Lard Jefus .Thus we may pray and mlh for affliction upon others; but 'tis a prayer which muft be managed with a great deale of caution, left our prayers to God in that kinde,be found ill wishes to men. That which Elihu had in his thoughts, when he defired Job might be tryed to the very end,vvas,that he might be prevented from going on in the way wherein he was to the end. Yea, I conceive a man may pray for afflictions upon himfelfe, rather then he fhould goe on in a courfe of fin, or, when he findes that other wayes and means which God hath ufed with him, have not been effectuall to fubdue his corrupt heart, to mortifie his lufts, and to bring him off from a courfe of fin,but that (as it is fayd in the next verfe ) he is in danger of adding rebellion to his Jin. A godly man had much rather that God fhould make him poore, ficke, weake, and nothing in this world, then let his corruptions have dominion over him ; He defires rather God fhould take the world quite out of his hand , then that the world fhould get into his heart, or be as fuel to feed and enflame his lufts.

Thus Elihn defired that fob might be tryed, becaufe tryalls by Bono ipfiu* op. affliction are for our purging, refining, and bettering. Love was>^' hoc , nano-the rooce of this wi(h, not hatred or 111 will. Let Job be tryed to ™™. *£^V the end. Why ? we may take the latter part of the verfe for a rea-fon why, as wel as for the matter about which he would h.we him tryed. Bccjinfe

854 Chap. 34. An Exposition upon the Bool^of J 0 B. Verf.^tf.

Eecaufe of his aufwers for melted men,

Propter rejjm- Let him be tryed concerning thofe words which he hath fpoken fanes, eommu- j n corrin -;on with or after the manner of vaine men. He hath fpo-^ibiuUnv^k, ^ en words wherein he feemes to comply with wicked men, to lay goj. ' as they lay, to confent with them, and to be of their opinion, this

Taiquam tmta was charged upon him directly by Elihn at the 8th verfe of this e ttumero -vire- Chapter;#^*f man n like Job, who drin^eth ftp [corning likj water, rumx-anorun. which gteth in company with the wtrkjrs of iniquity, and walketh •with wicked men ■ that is, though Job in his converfadon or carriage of his life hath not, yet in this difcourfe,he hath (lengthened the hands of wicked men, or conHrmed them in their opinion, fpeaking fo much of the heavy preflures of God upon him,and de-firing 10 ofcen to come to a hearing,as if he had fome wrong done him. We are not to underihnd rhefe words of Elihu, Becaufe *f hn drifters for wicked men • As if he charged Job to doe fo directly, or as tf he had formally taken upon him to plead or advocate the caufe of wicked men ; we are not (I fay ) to underftand him fo g:o 'sly, nor had it been true to fay , that Job opened his mouth,o: fpa'ke thus for wicked men ; but his meaning is, he hath fpoken fuch things as in common apprehenfion feeme to comply with the opinions of wicked men; or with the fpeeches which they ule when they are (like him ) in a troubled condition.

O; againe , Becaufe of his anfwer s for wicked men ; that is, that he may acknowledge the an.wers he hath given, are not fuch as doe become a godly man, but rather iavour of fuch a fpirit as unbroken proud pe r fons hold forth in the time of their affliction % who are never pleafed with,but alwayes complaining at divine dif-penfations.

Laftly , Thefe wo _ ds, Becaufe of his anfwers for wicked men, may, po!fibly,have this fence ; Becauie he hath fpoken fuch things as may ferve the turne of wicked men for ani'wers, or, as if he would inftruft them what t© anfwer , when at any time they are under the hand of God. He may be fayd to anfwer fo-another man,who any way prompts him how or whar to anfwer.And while a good man ipeakes amifle, in any cafe, he teacheth, yea and ern couragethbadmentofpeake lo too. Yet I rather incline torhe tirft interpretation, that Elihu would have fob tryed , b.caufe his anfwers were fuch as it might be judged he had taken wicked

men

men for his patterne in giving them, and not as if in them he had given a patterne to wicked men.

Hence nore. Firft , A good manmay fimetimes all the fart of a raicVed max y or he may fpeak like wicked me»> as if he were one of them.

Though his ftate be as different from the ftate of wicked men, as light is from darknefle, or as fweet from foure, or white from black, yet as to fome ad ions or fpeeches, he may beare a refem-blance to them. Good men and bad men doe, as I may fay,enter-common in many things ; a wicked man whofe heart is nought, who is yet in an unregenerate eftate (for I meane not by a wicked man, him only that is flagitious, a murderer, a whoremonger, a drunkard, but a wicked man is any one that is unregenerate,whofe heart is not yet changed ; Now I fay, a wicked man ) may fpeak and doe many things like a godly man ; he may heare the word, and pray, and performe outward duties, which are like and are ( take them materially ) the fame which godly men performs. Thus he enter-commons with godly men; and this is rhe cafe of all hypocrite*, who make a pretence of religion, when they have no acquaintance with the power of it. And thus through temptation, and in fome very burthenfome afflictions a godly man may fpeak as a wicked man; iuch hafty rafh provoking fpeeches may paffe from him as proceed from the ungodly , only here is the difference, thofe evill fpeeches or actions proceed from the ftate of the one, and only from the temptation of the other.

Secondly; From the phrafe or forme of fpeech, in which the originall exprefleth wicked men; The words are, Men afwiA-ednefs) or iniquity ; As if it had been fayd, the vvorft of wicked men. This (hews us what man naturally is ; he ua man of wickednefs; nothing but wickednefs, altogether wicked. The Lord looking downe from heaven upon all the children of men (in a ftate of nature t) fayd, There is not one that doth good , no not one. Take any wicked man he hath no good in him, no no: one good thought in him ; he is a man of Iniquity, he is meere wickednefs, till he be changed, till his heart be broken by Godly forrow, till he be united uncoChrift by faith, and through the Spirir. I know this expre&on isufed feverall times in Scripture, to no-e thofe men who are Tinners of the firft forme, being not only linnets in

their

&6 Chap. 34. An Expofttion upon the Bo«k^ of J © b. Verf.37.

rheir flare, but in the higheft degree of activity. Thus Antichrift is called, The man of Jin ( 2 Theirs.) And when the Prophet faith ( H A: % 5 • !• ) Let the man of iniquity turne from his evill way ; he rneanes [he worit of men. Yet this is a truth, every man in an unconverted eftate is a man of iniquity • he hath no goodnefs, nothing of God in him , he bears only the Image and imprefle of the devill upon him. Chrift told the Pharifees, who were high in reputation with the world for good men ( John 8.44. ) Ye are of your father the devill , and the Ittfts of your father ye will dee. The naturall man is fo finfull,that he is meerly fin. And lomedmes a godly man ipeakes and doth as if he were fo too. Job fpake like men of Iniquity\

Eliht* proceedeth more fully to declare both the reafon why he would have Job further tryed, and likevvife what he meant by his anftvers for wicked men.

Verf. 37. For he addeth rebellion ( or trejpafs ) to his ft*.

Nomine n^Dn Here are two word?,y?« and rebellion ; the firft which we ren-melligiturpec^ d CT jf„^ fignifies finin common ; the leaft tranfgreifion of the Law

rTcmmiSm'y lt IS *~ in ; [ ^ e k*^ va * ne tnou n' :ic of the heart, the leaft idle word Nomme vera ' of the tongue is {in; but every fin is not rebellion ; that h.^h ma-VtyS feeluf ny fpeciall markes or brands rather upon it. To rebell is to fin with proprii rebel- a high hand, to rebell is to fin with a ftiffneck, to rebell is to fin with obftinacy and refolvednefs of will; he addeth rebellion to his fi». But did Job rebell indeed ? I conceive the rebellion which Elihu chargeth Job with, is noc rebellion in a ftricfc but in a qualified and comparative fenfe; As if he had faid; Job finned before, but now his fin is heightened,we fee him now (in words)rifing up againft God,complaining of hisjuftice,or as if he had dealt unjuft-ly with him. What he did in the time of his profpedcy,thofe flips 4a falls which he had then,weighed nothing as laid in the ballance with the intemperate fpeecfees which he hath uttered in the day of his trouble. He addeth rebellion unto his Jin. So we render as refpe&ing what he was and had done before.Ochers render it potentially not indicatively ; Let Job be tryed unto the end , becaufe of his anjvters for wicYed men, for othermfe he may adde rebellion to his fin ; we know not whether his corruptions may carry him if furfered to goe onne. This is a more favourable reading of the

text,

Ghap. 34. Ah Expofition upon the Bosl^of J o b. Verf. 37. 857

text, not as a charge of naturall but feared rebellion againft God ; As if he had fayd, I fee the mans fpirit is fo cntangledfhat if he be not well and wifely dealt with , pjfibly he may come to adds even rebetl'i9n*nto his Jin i and whereas he finned before out of ignorance or imprudence,he may fhortly fin out of contumac y and perverfenefs.

Hence Note. Firft , There Are fas tf feverdl degrees.

Every man finneth, he that faich he hath no fir, or doth not fify there is no truth in him ( 1 John 1. 8.) But every mans fin is not rebellion,every man doth not rife up to that height and degree ©£ finning. If any ihall enquire, when is a mans fin rebellion ? I a&-fwer.

Firft, That mans fin grows to be rebellion,whofe will is much in it. He that will fin rebells. The Apoftle Pad faith,( &>**-' 7. 19. ) The evill which I wodd not^ that I doe. This is the cafe o£ every godly man at his beft, he doth thofe evills which he would not; this is not rebellion, becaufe the will of a godly man is changed and turned off from fin ; he can fay, the evill which I would not doe, that doe I. Rebellion is the doing of that evill which we would.

Secondly, In rebellion, or in rebellious acls of fin, there is much of the underftanding as well as of the will; that is, a man feeth cleerely what he doth is fin, or that the rule is againft him.; to rebel! is to fin againft the light. It is fayd in the 24th Chapter of this booke, The wicked are of them that rebell againft the light ; that is, they cannot abide the light; he means it there of the naturall light; the adulterer and the thiefe cannot indure Sun or day-light: it is much more true of myfticall light, if he hath any light of knowledge, he refifts and rebells againft it. Its great rebellion to refift the receiving of light offered , but 'tis greater rebellion to refift light received ; fins againft knowledge are rebellious fins.

Thirdly, A rebellious fin is a fin againft reproofe, admonition and Earning ; when we have been often told of fuch a fin,and ad-moniftied of fueh an evill courfe , and yet we will goe on in it, here is rebellion; fucn a man hath not only light in his under-ftanding, that what he doth isfinfull, but this light hath been

R r rrr brought

858 Chap. 34. An Exfofitlon rtpon the Bcol^ef Job. Verf.37,

brought home to him and wrought upon him by reproofe, coun-fell, and admonition ; here is ftill greater rebellion. Therefore in the proceeding of the Church, fpoken of ( Math: 1 8. J when an offending biother hath been reproved and told of his fault, firft in p ivare by a particular brother, then by two or three, then by the whole Church ; if after all thefe admonitions and reproofes, he doth not repent, he is to be cart out as a rebel, and accounted as a heathen or a publican.

Laltly , As 'tis rebellion when we fin as againft the reproofes of man ,* fo againft the providences of God -, and thofe of two forts.

Firft,. When we fin againft the favourable providences of God, I meane thofe which are outward; when God beftows many mercies and comforts upon us, when he gives us health and riches in the world, and fullnefle of all things, then to fin againft him is rebellion. (Dent: 32. 15. JJeftrnn waxed fat and, kicked, and rebelled againft the Lord Y and lightly regarded the ro(k ofhlsfal-vatlon. When we have received many and great mercies, then to grow vaine and wanton, and nourifh our felves as in the day of ilaughter,. this is rebellion againft God.

Secondly, When the providences of God have broken us by this evill or that evill, when we are broken in our eftates, broken-in our names, broken in our relations, broken with ficknefs after ficknefs, and yet perfift in a finfull way, this is rebellion, this is fin in the very height of it. This vyas the rebellion of A-haz, ( 2 Chron: 28. 22. ) Who Ik the* time-of his dlfireffe , tref-paffed yet more againft the Lord. And this was the rebellion of Jftdah ( Ifa: 1. 5. ) Why fkmld ye be flrleken any more ? ye will revolt more and more. Take heed of this; 'tis too much that we fin at all, let us not be found adding rebellion to our fin. I may fay thefe two things concerning the habit or any act of fin.

Firft, It is a burthen to a Godly man; O wretchedwan that I am ( fayd Paul) who fhalldeliver me from thvs body of death ?

Secondly, As it is a Godly mans burthen when he fins, fo it is his care and ftttdy not to fin; he would not fin at all; he watcheth himfelfe that he may not fin in the leaft degree. That was* the Apoftle Johns defire and care for all the Churches (1 John 2.1.J %JMy little children, thefe things I write ttntt yon , that ye fin not. I;would have you watch over your hearts and waves fo nanowly>

that

Chap. 34. Ah Expofition upon the Eaok^ef J 0 B. Verf.37. 85?

that no fin might flip you ; that ye might not have a wrong thought, nor fpeake an idle word ; how much more lhould we take heed, that we adde not rebellion to our fin. There is fome-what of rebellion in every fin, even in rhe fins of good men ; but 'tis fad when they adde rebellion to their fin. Samuel gives a dreadfull defcription of that fin which is rebellion ( 1 Sam: 15, 12. ) Rebellion is as the fin of witch-crafty andftubbernnefs is at Iniquity and Idolatry. Witch-craft is that fin wherein men have much converle and compliance with the devill; The devill and the witch, or the devill and the Diviner ( as our Margin hath it) act as loving companions; they have mutual converle, yea com-merfe,they trade together. Rebellion is that fin, or we fin re-bellioufly, when we declare our felves mott averfe to God. The witch declares himfelfe a friend to the devill; the rebellious foule defieth and defpifeth God ; now thofe fins that have moft compliance with the devill, and molt defiance againft God, are put together ; if a man doth much fet himfelfe to oppofe God, by finning againft lighr, againft reproofes, and againft providences, whether the gracious or afflicting providences of God (If a man(f fay)rebell thus againft God)it is like the fin of witch-craft, which is compliance and converfe with the devill. Here is an extreame on the one fide, and an extreame ontheorher fide, yet bothmeete, rebellion is as the Jin of witch-crafty and ftubbrrnneft is as Iniquity and idolatry. Thefe latter words are exegaticall ,• fittbbornnefs (that is, when a man is flout and will goe on his way ) is as Iniquity and Idolatry. We may confider a great elegancy in thofe words; Stubbornnefs is as Idolatry. What is Idolatry ? it is worshipping or giving honour to a falfe god, which is indeed worfhipping the devill; all Idolatry is devill-worfhip ; the witch worfhippeth the devill intentionally, and fo doth the Idolater, though he intend it not ( 1 fa' 10. 20. ) The things which the Gentiles facrificey they facrifice to devills and not to God. I doe not fay , every error or fayling in worfhip is devill-vvor-fliip, but that which is Idolatry indeed, or the letting up of a worfhip of our owne devifing is Idolatry, and devill-worfhip. Thus ftubbornnefs is as Idolatry, and rebellion is as witch-craft. What is witch-craft ? compliance with the devill. What is Idolatry ? devill-worfhip, a falling downe to the devill. Let the wicked confider what they doe when they rebell; and let the R r r r r z peo-

£do Chap. 34. Ah Expofitlon upon the Boc k «f J © B. Verf.37.

H people of God cake heed of any fin, or way of finning, which may

be accounted rebellion. To fin with much will againft much li°rr, againft many reproofs from men, and againft the reproving* o?a°ainft the inviting providences of God, hath rebellion in ic ; Headdith rebellion to Ins fin. Secondly, Taking the words in the mildeft fence,

Note. Sometimes a good man may gotbackward , he may be -worfe and werfe , and doe worfe and worfe.

We ftiould be alwayes growing in grace, that's the condition of believers and their duty , yet under fome difpenfations they, may decline for a time and grow worfe and worfe, adding that which is like rebellion to their fin.

Thirdly, If we confider tfaefe words in connection with the former; El ha having prayed for further tryall upon Job, as fearing, that elfe he might adde rebellion to his fin.

Nore^ He that is not throughly convinced and chaftned y may qtiic\ly grow worfe and worfe.

He may, or he will adde rebellion to his fin. I doe not know where a mans fin will end, if the Lord fhould let him alone. 'Tis a mercy that any man, efpecially that God hath a continual! itifpettion over us; if fome mens wayes were not tryed and que-ftioned, they might adde rebellion to their fin ; who knows where they.would ftop ? it is a mercy to have both words and actions examined by brethren and Churches,how fadly elfe would many wander, yea it is a mercy to be tryed by affliction. When God keeps us from a foule way by building a wall againft u«y it is a mercy, elfe we might a-dde rebellion to fin. No man knowes the meaiure of his ovvne evili heart, or what it would doe ,• for though believers have a general] promife to be kjpt by the power tfGod tofalvation; yet how lamentably have good men fallen, though kept from falling away ? Elihu aggravates this yet further by the example of Jo^in the latter and laft part of rhe verfe.

He clap-peth his hands amongst *#, and mnltiplieth his words againft God*

Hi

Chap. 54. An Expofttiox upon the Bool^of Job. Verf/37. 861

He clappeth his bands, or, makjth a neyfe amongst us , as Mt Broughton reads ic; clapping of the hands in Scripture hath a three-fold figniheation.

Firft, Ic implyeth paflion or forrow. A man under affliction claps or wrings his hands for griefe. Both thofe geftures are of the fame figniheancy.

Secondly, There is a clapping of the hands with indignation; when we are very angry, then we clap our hands.

Thirdly, There is a clapping of the hands for joy, or in a way, of triumph ; when a man thinks he has conquered and got the day, he claps his hands, and fo doe they who are on his fide. ( Pfal- 47. 1. ) O clap your hands ( all ye pttple. J fhout unto god with the voyce of triumph. I conceive Elihtt intends Job clapping £-,fofo«, e r. his hands in this third fenfe; he clappeth his hands amongft us t f 8tnoSi ut ? „; or infults over us, as if he had conqsered and wonne the Gar- virijfet nos di-3and ; and therefore Ehhu prayed that he might be further try-^utando. Pifcs ed. This is another agg'avation of that ill frame which Elihtt conceived Job to be in. And indeed to clap our hands when we have done or fpoken evill, is worfe then the evill, which we have either done or fpoken; He clappeth his hands •>

tsdnd multiplieth his words ( or, may multiply words) agawft God.

Solomon faith(Pr0; 1 o.ip.)/» the multitude of words there doth not want fin j that is, there is ftore of fin in the multitude of words. They that will be fpeaking much,flip much. Job (faith he ) multiply tth words againft God. There is a multiplying of words againft God rvvo vvayes j Firft, directly? Secondly,by way of reflection or rebound ; Slihu could not fay, Job had fpoken, nor could he pre-fume he would fpeak one word , much leffe multiply words a-gainft God directly. He knew Job was a godly man, but he«f ♦

ferts he had, or feared he might multiply words againft God reflectively, that is, fpeak iV.ch words as might caft dishonour upon God, fuch words as God might take very ill at his hands, and interpret as fpoken againft himfelfe.

Hence note. They who fpeakeunduely of the wajes and proceedings of God: with thsm in this world, fpeake againft God himfelfe.

The.

86 a Chap. 34. An Expofition up* the Eaof^of] 0 b. Verf.37,

The bufmefs oiEllhu in all this difcourfe , was to hold forth the ev.ill frame of js^rhea-t, fignified by the intemperance of his language under the dealings of God. God had arflidted and chailned Job y he had multiplied wounds upon him, and Job in theheate of his fpirit and bit te me is of his foule, making many complaints about the workings of God with him, is charged with multiplying words againft God. We may fpeak againft God before we are aware ; yea we may fpeake many words againft God when we thinke we have not fpoke one word againft him. While we fpeake impariendy of the proceedings of God in [he world, and murmur at his difpenfations to our families or per-fons, what doe we but multiply words againft God ? we fpeake much for our lelves to God, yea (I may fay) we highly commend cu»: felves to God when we fubmit to his doings, and fay nothing , but in a filent admiration adore his dealings, and waite for a good iflue of them. Aaron proclaimed both his humility and his faith in holding his peafe, when the Lord flew his two fons A/k-dab and Abihtt, ftrangely with fire, for offering ftrange fire before the Lord, which he commanded them not ( Lev: 10. 1, 2, 3. ) But how many are there who proclaime their pride and unbe-liefe, by not being able to hold their peace under the afflicting hand of Cod, when his hand fcarce toucheth them, or when he doth but lay the weight of his little finger upon them, in compari-fon of that heavy ftroake which fell upon Aaron. We are in much danger of finning, when at any time we fpeake many words, or-(as Elihu fpeaketh) multiply wards, he is a rare man that fpeaketh many words,and but fome amifs, Now,if to multiply words at any time (even when we are moft compofed ) expofeth us to error in • our words, how much more when our tongues utter many words in the bitternefs and difcompofure of our fpirits ? And as to ipeak amjfTe in any matter is to fin againft God, fo to fpeak much amifTe of our futferings, or of the fevereft providences of God towards us, is to fpeak much, or to multiply words (though not intentionally) yet really and indeed againft God. O then foibeare this multiplication of word?,left you multiply fins.Speak but little,un-letfe in the praife of God;take heed how you fpeak of what God is doing to others, or doing to your felves. Let your words be few, and let them be weighed, for God will weigh your words; and you may heare from him in blowes, what fc heareth from you

Chap. 34. An Expofition ufcn the Book^ of j 0 •. Verf. 37. 863

in words. 'Tis a dangerous thing to be found fpeaking words a-«ainft God ; yet this may be the cafe of a good man, whofe heart is with God, and whofe heart is for God : even while he hath a "eneral bent of heart to lay himfelfe out in fpeaking and doing for God, he through paffron and temptation may be found fpeaking againftGod. What we fpeake discontentedly of the waves ©r works of God, is a multiplying of words againft God himfelfe.

Thus I have given out and finilhed my thoughts upon the Preface which Elibu made to lead in his difcourfe with Jsb , as alfo upon two ftages ©f his difcourfe with him. J«b fits filent and an-fwers him not a word, which Sllhn perceiving takes liberty to urge him further with two diftinft difcourfes more, contained in the three Chapters following ; which, if the Lord give life and leave, may be opened and offered to the readers ufe and acceptance ia convenient feafen.

*i

A TABLE

VwfliwwVwvwvw 6d www w»wte dwww wwflf" Q S Q S 0

TABLE

Directing to fome fpeciall Points noted

in the precedent

EXPOSITIONS.

Addition of fin ta fin proper to the wicked. 828. It is very dangerwis 'to make fuch additions. 830

Adverlity, a night. (588

Affliction mufl not be added to the afflicted. 90. The afflictions of feme wen more eminently from the hand of (jod. pi. 7hfe affli&ions which are mo ft eminently from God , feeme to hare the great eft witnefs of the finftdlnefs of man, 91, Foure grounds of it. 92. Tet it is no concluding argument. 93. Cjodly men mofl afflicted, [even ends Cod hath in afflicting them. 93,94. What ufe wefhould make of it when we fee godly men much afflicted. 94. In affliction it is better be found beway-■hng mr fin) then reporting $ur inno-S f f f f cencj.

Braham , a threefold gradation in his name. 1 3 Acceptance with God is our J highefipriviledge. 429 Accepting of perfons , wherein thefin-fullnefs of it is. 119, 12O. To accept perfons m prejudice to the truth is a hiph offence. 121. Seme fpeci-all wayes wherein we run into this fin. 124,125. 630. God is no accepter of perfons. 631 Account, God giveth no account to man. 253. AR men mufi give an account to God. 254.322. God will call all men to account. 664 Accufations not to be taktn -up hafiily^ er manly by heare-fay. 195,196

THE TABLE.

cency. 208. We hardly keepe good thoughts of God^ when we are afflicted and fufftr hard things. 223. Afflictions put a double refer aut upon us. 224. Howd&\\&\ohcarricth in it matter of difgrace. 225. God f peaks to us by affliction. 540. Nine deflgnes of God tn afflicting man. 345,344, Times of affliction mufi be times of confeffion. 450..Afflictions de/jg:-,ed for the good of man. 472. No pleading of our innocency or righteoufnefs for our freedome from affliction. 515, 516. The Lord takes liberty to afflict them greatly jvhofe fins are notg--eat. 5 29. We muft not complaine of the great-nefs of our affliction^^ little foever mr c ns are. 529. In affliction, we fnould fpeake humbly and meekely to God, 789. 'the hand of God mufi be

■ eck k?b ledged in our afflictions.791. Affliction or chaining mufi be bom, 791. what it is to beare affliction, jkexed many wayes. 7 9 2, 79 3. We mufl fray fur the taking away of an affliction , while we Are willing to beare it. 794. What it is to be ex-ercifed under affliction. 796. The fin and danger of breaking cut of an affliction. 8e»i. who may be fayd to "breakj from or out of an affliction. 801. Affliction tryeth us. 852. How it may be lawfull to pray or mfh fsr affliction to fall upon 0-tkers. 852

Alexander the Great, his fpeech tea Souldier of his owns name. 12

AmaiementywAa/v 103

Anarchy, the worfi of national judgements. ~.$

Angels,g*W or bad fen t to defirny. 362. How the Angels come to k^ovt the myftery of the Gofi.el. 40 g

Anger, full of heate. 10, u. An^er in the caufs of God is good. \ r Anger prevadesmofiin thofe who have leafi reafen. 27. They who give eounfel must bridle anger. 28. We fhould fee good reafon to be angry before we are. *o

Anfwer, unlejfe we anfvver home , we give no anfvver. 82. A fourefold •way of anfwering. 232,233.

Apoitates, who arefo. 620. Apoftacy or turning bacl^ from God. 700. Apoftates^r^»' wsrfe and worfe every day 70s

Archimedes much tranfported with joy and why. gc

Arrow put for a wound. 52$. Two forts of arrows. ^25

Attention, the befi men may need to have their attentions quickned. 551.

B

Barachel,W>/*f that namefignifieth.i 1.

Behold, a four ef eld ufe of it in the Scripure. 460, 461. Behold, to behold taken two wayes in Scripture. tf 5 g

Belial, what itfignifieth, and who maybe called Beiial. 622, 623

Bernard, his defcription of an Opinio-nift in his time. 11 e

Beft, not barely good\but the beft things to be looked after and chtjen, 508,

THE PABLE.

Binding, the great ufe of it for hating.

608

Bladders, rvick^ed men how like them.

691

Blindnefs fpirituall, or of the under-fianding, to be fmitt en mth k , how fore a judgement. 699

Boafting, man is very aft to boaft of himfelfe. 83,84 Man is aft to boaft in the evilt he doth, much more of the good he doth. 84. H/Vboaft-ing of wifdome. 8 5

Bones, what they are to the body. 337. Paine in the bones grievous. 337,

Breach, andfpirit their difference. 590

Call of Cody it is dangerous to refufe or not hearken to hisfirft call. 2<58

Caro, his anfwer to a voluptuous per-fon. . .505

Change or turning of a man into another man twofold. 5 5

Changes, God ean quickly make the greateft changes both in naturall and civiH things. 418

Charities done rightly produce a great encreafe. 566

Chaftifements are documents. 340. What properly a chaftifemenr, is. 789. Chaftifemenr. is for amendment. 797. when Cjod chaftneth us, ■we fhonld promife amendment. 797. In what fence we may promife (Joeing chaftned ) to of end no more. 798

Ghirurgion, thee things required in him, anfwer ably thofe three in xhofe

■who would cure the foule. 101

Chrift, remembrance of his humbling himfelfe, a great meanes to humble us. 325. Chrift the Angel of the Covenant. 371. We must have union with Chrift, elfe we can have no benefit by him. 429. Chrift the only hiding place for /inners. 672. Sinners under a fourefold confideration^ may hide thmfelves in Chrift. 572

Churches 0/ the Gentiles to be warned by the fevere dealings of God with the Church ef the J ewes. 697

Chufing, or chufing ef Inflruments, how it differs from Gods. 61. Chufing or elettion, what it is. 506. The chufing of judgement what. 506. It is not enough to know or doe good, unleffe we cbufe it. 509

Clay, that all men are clay, how it fhould worke. \ S7

Comfoits, the best in the creature vaine . 347

Company, to chufe ill company the figne of an evill man. 538, 543. To be much in the company of good men, a ftgne of goodnefs. 540. In what fenfe a good man may be fayd to goe in company with evill men. 541,542

Condemnation fuppofeth a man to be wicked. 29. To condemne and make wicked the fame in Scripture. 29, 30, 31. Condemnation out of our owne mouth , must needs flop the mouth. ip6

Condemne , to condemne thofe whom

we cannot anfwer , how JinfuH, 20,

3 o, 31. To condem n God the great

S f f f f 2 wickj

THE T A BLE.

wickjdnefs of it , and in what fenfe ( many doe it. 618,619

Conditional alls of grace. 39S

Contention threefold. .445. Sin musir ^cenfeifed. 4^9 Whether a gene-rall confeificn be enough, 449

Confidence or cruft in man , a ftrong j argument against it. from mans weaknefs. 6c o

Convic"tion,wW, #r Wx« tf pfrp» w<«/ j be fayd to be convinced. 78, 79. | Three great convincersjfo *?^. 80, |

81!

Conveifion, the* works °f God not of man. 89 <

Confederation, what it is. 707,711. Not to consider the wayes and word of Cjod very ftnfuli. 713,714. The duty ^confederation prefi. 717

Corruption-, doth not prevatle up9n the dead body of man till the fourth day. 328. Corruption, why (in is fo called. 191) 8co

Courtehes; They watch for a difcour-tefee, -who asYe courtefies of us beyond our fewer. 210

Croeius, theanfwtr which the Oracle gave him ambiguous. 160

Cry of the opprejfedwill goe up to God. 718. Their affliction hath a cry, though they. cry not. 719. They are the worft of wicked men , who caufe thepoore to cry. 720. God graci-oufly heareth the cry of humble op-prejfed.enes. 7.22.. Vide oppyejjed.

D

Darknefs,/^/?/^

666

Death ij agoing downe u the pit. 402, Sicknefs hath a tendency to death. 402. when.man djeth he is gathered to God. 593. Death is called a gathering in a threefold fenfe. $94, No man hath priviledge againji death. 597. Death of two forts. 639. Death of any fort may befall all forts of men. 640. Death comes fuddenly upon many men, and may upon all men. 640. Violent death fweepes away many in a moment.

64,1

Declining, bow a good man may decline and grow worfe. $60

Deferre, Cjpdftmetlmcs deferrs to d&t his fervants right, 5 20. Deferrings are very afflictive. ^20

Deficiencies of the beft men two wayes ts be considered for their humblix<r m

Delaying dangerous , though God be patient. 467. Delayes in bujinefs may be no flop of it. ^% 3

Delighting inGod,what^ 545, 546

Deliverances of fve forts. 399. Deliverance is from God only. 403. God conveighs deliverance by man ormeanes ufually, 40.3. Our deliverance from fin is cofily, 410. Deliverances are obtained thres, •wayes* 410, 411. Temporal/ deliverance by Chrifi alfo. 41 2. Great deliverances give us anewlife. 470

Defpayre of the end, puts an end to endeavour. 6. Defpayre in creatures, yet hope in God. ^28

Deftruction, in whofe deftru&ion God hath pleafure. 8,11

DcviUs

THE TABLE.

Devills fin and condemnation , what,

8(5

Diadumenus, his rejolntion. 12

Differences, what hinders the healing

of them. 483,484,486,487,488

Diligence hew it makes rich. 635

Difcontent the Devills fin. 59

Difeafes and death not jane ajur.der.

360. Difeafes are deftroyers. 365.

Difeafes fit the command of God.

400 Difpleafure of God renders aH outward comforts nothing to us. 348

Difputing, tough and hard work*. 3 Difputation the trae law of it. 193 Drawing and withdrawing, two-gracious aits of God towards man. 299 Dreame what it is. 280. Nat wall \ dreams caujed foure wayes. 281 J)iabolicaJld:tzmzs. 282. Divine dreames, five mcjfages upon which they are fent. 282,283. It hath keen the ufe of God to reveale him-felfe fy dreames. 285. Five reasons why Gjod revealed himfelfe in dreames. 286. Dreames the way of Gods revealing himfelfe to the Church of old. 2 87! Luthers prayer about dreames. 2^88. A profitable ufe may be made ofdrt&rnzs at this day. 289

Drinking, what it fignifieth in Scripture. 533. &4 threefold meafure of drinking. 5 34. To drinke fcorning Hkj water , what it imports.

Duft, in what fence all men are but duix. 598. Humbling confiderati-

ons from it-,. 599,600!

Eagle, how /he rexeweth her ftrength.

i 4*9.

Eare twofold. 290. The eare naturally fit op againjt the teachings of God. 291. Seven Eare-ftoppers. 291 God openeth the eare by fiojire meanes. 292. Eare how it tryeth words. 499. The ufe of the. eares. 501. How the word mujl be tryed by the eare, before 'tisfiubmitted to. 502,503. The .reproofe of t ho fie who ufie their mouthes more then their eares. 504. Eare its power. 850 1 Earth, what it fignifieth in Scripture ■;

576 Eafinefs to follow or be led by others very dangerous, on Elderfhip twofold. 3 5 Election an act of abJointe free grace. 397. Election as an acl of man vid: chufing. Elihu, what that name fianifeth. 11 Eloquence, how it may be burdenjome.

I91 Error ,<*« error canmt alwayes be maintained. 105. Errors both of under-ftanding, ye ill and wayes , many times Jecretteus. 818

Evill, not to \now to doe evill, or to be a bungler at it is beji. 130, 131. The Jplrit of a giod man is fet a-gainfit it. 132. They that doe evill have reafon to expeQ evill. 138. Example of Juperiers in doing evill' very powerfull. 77S

Examples of. Qods "Judgements are to he*.

end:

THE TABLE.

eyed and marked. 6%6. Exemplary punijhment, all beholding. 694, 6q% Three reasons why fome are punifhed fo. 696

Excufe, thej who excufe a fault, (hew they have a mind to continue in it.

. 5.49

Exercife of the joule under affliction,

in what it doth confifi. 796

Eyes<?/ (jod , what thej figm fie. 656 EyesjV? more then an eye. 84 3

F

Face of a man, why put for hisperfon.

119

Face efCjodwhat, and what it is to fee his face. 431. Face of god fome-times hid from his people and why. 4 3 3. It is the fole priviledge of the favourites of G f d to fee his face.4 34 It is our great eft joy and happ'mefs to fee the face of God. 435. Face of Cjod what it ftgnifieth. 727. The hiding of Gods face notes three things, 727. How the face of God way be feene. 729. Not to behold the face of God what it imports. 7 29, 730. Hiding of Gods face from nations ; Vide Nations. The hiding of Gods face is exceeding grievous to his people. 755, 577. Caution to beware of provoking God to hide his face. 756

Faith, our faith not bepinnd upon men, how great or ancient foever. 6j. Faith is our vifien of God in this life.

4*2

Tatherj a relation or title of great ho-

nour and comfort. 849

Father-hood, God the fountainc of it.

Favourites to God, who. 427. A godly man is ufed by God l.k^e a favourite. 429,430,433

Feare twofold. 42. A good feare what, they feldome doe anrffe who fears they may. 44

Flattery is iniquity. 127. A twofold flattery opened. 127, 128. The other extreame to be avoyded. 129 Flattery is a wrath-provoking fir, 135. lofufer ourfelves to be flattered is very dangerous. 136. To give flattery hath a double danger. x 3^> J 37- More finfull to flatter thofe that doe tvill, then to doe evil/.

Flefh, what meant by it in Scripture. 349> 3 S°« Flefh a fading thing. 352. Flefh caUedgraffe in two re-Jpetts. 353. Six pr attic all inferences from the fadingnefs of the flefh. 354, 355. Man not called flefh till after the fall. 595

Flight, or to flee for our lives, is a grievous Judgement. 648

Folly, refufall ef obedience to Cjod the folly of man. *<$4

Forgivenefs of (in. Vide pardon.

Fortune , the wickjdnefs of afcribing any thing to it. | 583

G

Gaine of worldly things a fir ong temptation. 4^4

Gifts of the mind, wi'fdome and under-fianding come from God. 5 5, 56, 57

Glut-

THE TABLE.

Gluttony kjlls more then the fwerd.^6-] God is to be eyed, in all our wayes. 140. God who gives us life, fits hs alfo ftr allthejervices of this life, 172, 173. God fo gsod that he never feekjs occafwns or advantages agawfl us,nor needs he, we give him*too ma-»j.2i 5^216. Wm are apt to have hard thoughts of God , when we juffer hard things . 222. We jhould main-taine good thoughts of God when we fttffer evill. 223. God is great, the ufeofit. 234,235. Vid: Great-neft; of God. His power and dominion abjointe , he gives no account and why. 253, 2,54. His word of command is ejfeCluall, 419. God nfually deales with men according to what they doe. 438. Vnworthy thoughts of God jhould be rejected with indignation. 5 54. God neither doth nor can doe any wrighte-oufnefs. 5 56, 5 57, 574, 578. Two inferences from it. 572. Thofefoure things which caufe men to doe wrmg y are at furthcft difiance from Cod. 57 3. All things and times as present to God. 574. Power of God primitive and unlimited, jkewed in jive particulars. 579, 5So. ^/£ four efold un'iverfahty of the power of God. 582, 5S3. ^Admonition to thoje that are in and under power, from that confederation. 5*84,585. God can eafily doe whatfoever he hath a mind to doe. 591. Two inferences from it. 592. God is moft juft, jhcwed in three things. 616. ThatGdd is juji in punijhingj pre-

ved by jeven particulars. 6 17. God can doe the greatefi things' alone. 653. Two inferences from it. 654. God how he hideth himjelfe. 66$ juftice of 'God, Vide Juftice. what God hath a mind to doe, he can and will doe. 689. All jhould follow after God. 702. God his teaching ; Vide teaching.

Good men, they that are truely good and gracious^ are willing to know and. fee the worji oj'themfelves . 824

Good, in the doing of it many fins are mingled, as well as it is finfull not to doe good. 819

Gofpel hnowne from the beginning.

413

Government, ajpirit for it the mofi proper gift beftorved upon Princes. 5 6 God takjth care of the government of the wrrld } or to maintaine government. 684

Good, what is properly our good. 510. Goodnefle tndftrength where they meete, how nfefull. 555

Grace, though it abidcth al wayes. yet it doth net aSl alvcayes alike ? where it is. 247. Two eminent acts of grace: m God towards man. 299 All our mercies flow from the free grace of Cod. 39.3. 7 hat aH comes from grace implyeth five things. 394, Cjod ujually gives out acts of grace 'when we repent r &c. 39 S

Gracioufnefs of God opened, 391,392 To be gracious notes two things in Cjod. 3^3. Two forts of gracious acts. 397?

Great men, wijiome not alwayes fund

mtki

THE TABLE-

with them. 6\?, 64. Therefore no u&ittgtkinffj!upon trufi from them.

64, 65

Greamefs tf men? or their abilities either to reward or hurt Hi, mutt nit turne us from the right. 122, 12 3

Greatnefs ot God opened. 224. Five inferences from it. 235,236. We may both fay and believe that God is great, and yet not anfwer it m our prablife. 239. Who they are that indeed acknowledge God in his greatnefs. 740. Ot*r not laying to heart the greatnefs of God , caufeth our unfubmij/iln to him. 341

Guilr, a godly man is as care full to a-voyd the alb of fin , as to be freed from the guilt of it. 799

H

Halting of two forts.. 213

Hand, firing the hands together in a twofold fgnif cation. 692. Hands, clapping of them tn a threefold fence. S<51 .Hand taken two wayes in Scripture. 191 To be taken away without hand^JW. 6^.Todoea thing ■without hand"wtf« three things.6 50 Haft often doth hurt. 483

•Haters of'allgoodjnany fuch. 610 Health to be prayed and praifed for. -$66. Health to be carefully prefer-ved. 367. Health and ftrength of body, the gift of God. 417

Hewers, (everall forts of faulty hearers. 146'. Six confiderations upon which the whole mind of God is to be heard. 147, 148. lie that .would

be a profitable hearer , mufi bt * n attentive hearer. 476. The moft prudent fpeakers are alfo patient hearers. 483. The fin of thofe who either heare and doe not , or doe not heare. 505

Hearing,jW men may be dull *f hear-• ing. 498. The fenfeofht^m^ is a great mercy,and of great ufe to man-ki"<it. 501, 505

Hearkning, more then hearing. 144, 145. what it it to hearken. 146,47 5 Heart and tongue fkould goe together. 154. Three wayes in which men fpeake again/} their own hearts. 155 Heart of man prone to and fix? in e-vill. 299. Setting of the heart upon any thing^what it notes. 587. Heart, the (everall wayes of it. 5 ^

Heartlefs man, who. 5 5 2

Hearty man, or man of heart, what it fignifieth. 5^1

Holinefs, two things argue much the holinefs of any mans heart. 15. Holinefs confifts in our keeping clofe to and imitation of God. 7©^

Holy things, the iniquity of them not eafily difcerned. 819

Honour, how to be given all men. 128 Humble, God is highly pleafed with the humble. 427

Humbled,*? truely humbled foule much in the exercife of a fourfold duty. 80 3 Humility, low thoughts of our felves befl. 45. Three degrees of humility. 129 Hypocrites, much difcovered y by fickj nefs and affliction. 3^9. what the Hebrew word for a hypocrite w-

ports.

THE TABLE.

imports. 758. Two. forts of hypocrites. 759. A Hypocrite is hated of God, and hurt full to man. 761 The nature of an hypocrite. 761 A three fid difiinltion of hypocrites. 761,762. A foure fold defgne of hypocrites opened in their making profeffion of religion. 76^} 764. Foure things by whkh hypocrites may be discovered. 768, 769. They love to befeene, and are very cenfo-rious. 770,771. Sever all con fide-rat ions moving all to take heed of hy-pocrifie. 773, 774. Hypocrites rarely converted. 775. Hypocrites are high-minded and lookjtfter Great things. jj6. Hypocrites tinder the tower of covetoufnefs and ambition. 776 , 777. Hypocrites getting ■power abufe it to the wronging and en fearing of'the people. 778. They enfnare two wayes. 778. A hypocrite is mofi unfit for publicly fer-wf, 781

Idolls , how and why called terrible things. . 1 89

Jealoufie, Vide fufpition.

Ignorance. It is the duty of the most knowing to confeffe their ignorance. 820. Sins of ignorance need pardon, 820. They who have but little knowledge, are little troubled at their ignorance. 820

Imkation, ft is not good to imitate any in what th-ey doe ill. 9^,99. Imitation of God is our holinefs, jq6

Incorruptibility twofold. 170

Indians, their mode fty in notfpeaMwg before their Elders. 7 tf

Infirmities,/*- is uncharitabknefs totake much notice of them in others, fat holmefs to takj notice of them in our felves . 217. God is not fir ice to tak* notice of our infirmities. 218

Iniquity, whatfirittly. 202

Interpreter, taken three wayes. 37^ %A threefold interpreter, 375,376 The Minifiers of thrift are the interpreters of the mind of God to fit' ners. 376. Minifiers are the peoples interpreters to God foure wayes.

377. Two inferences from it. 377,

378. True interpreters very rare.

379. Interpreters or Ministers,/** in a twofold reference, with the rea-fwscfit. 380, 381. Interpreters in truth but few,compared with tkofe who are fo in title,the wed five wayes. 381, 182. Faithfull interpreters to be much prized. 382. The great wcrYe of an interpreter or minitter, is to fhew man his uprightnefs, or how he may fiand upright with God. 3*86 The interpreter]?? uldbevery tender towards troubled foules.. 390

\m\octnzy is our fafety. 200

Inirruments, God canfurmfh fuch as

hecalleth to his wsrke , with gifts

proper for their worke. 112. Why

God ufeth inftruments. 584. God

can worke without inftmments. 653

ln)u[{ice,the finfalUefs of it. 553,555

Infpiration of God what meant by it. 5 2

The infpiration of God fujficicntto

q-ialifie all men for all duties, and

T: ttc with*

THE TABLE.

without that nothing can. 55*57! Seven h[c full inferences made from

it. . 57, 58, 59

Interceflion ofChriJf [ties out our deliverance. 411

John of Times, -why fo called, 46

John, what it figaifeth , and why the Bapiift was Jo called. 302

Job, hs innoccucyhad a threefold tefti-mony. 205. Vive things in favour if him, while he fpa':j fo mitch of his owne inuocency. 205, 206. His patience few to be confidered, 242

Judges, it is abominable for them to doe unrighteous things, 555, 559

Judging , before we judge we muft heare diligentIj . 498. We muft take time to judge of things. 504, 508

Judgements of God muft needs be all right. 662. Vifible Judgements make feeretfins vifible. 687

Judgement taken two wayes in Scripture. 6 5 j 5 07. A threefold notion of Judgement in Scripture. 517. Judgement how it is taken from a man. 518

Julian, once a great pretender to Chrifti-anity. j6%

Juft, fome thinke they are juft enough,

if they give ma* his right , though

they deny God his right every day,

231, 232

Jufiice, nothing fhould weigh with us but truth and right , and that in a fivefold oppqfition. 121. Juftice perverted five way es. 555. Foure th'ngs Cfiufc men to pervert Juftice. 573. Some men are haters of Juftice.61 o. %o hate juftice is a, moft hatefttll

thing. <511. Juftice-haters are moft unfit to be Governours. 613. The Juilice of God fhewed divers wayes. 616. God will not allow *ny man a liberty to complaine of hu> Juftice. 674. God never -wronged any man. 676. (jod doth Juftice upon fome

■ finners openly. 6c) 5. A threefold rea-fon of it. 6^6

Justification, wherein it conffts. 17. Justification of our felves two wayes ; What law full , what unlawfull. 18 Justification an *% of abfolute free grace. _ 397

Juttifie, ftf juftifie our felves lajeth hs open to the reproofe of others. 17. To juftifie is taken foure wayes in Scripture. 17, 18. /* two cafes a man may juftifie himfelfe. 18, 19. Five wayes fhewed wherein men juftifie them felves fin fully .21,22. How God. is fayd to juftifie the ungodly, 22, To juftifie our felves rather then God, very blafphemous. 23. When or hoxv we may be fay d to juftifie our felves rather then Cfod. 24. Two inferences about this fin. 25, 16

JulUfied per fans have confidence to lookj up to God. 436. Such are riohteous. 440. A juftified perfon , when and how he may loofe the fight of his righ-teoufnefs. 441. When that fight re-tames Joy returns. 44 2

K

Keeping a man back, three wayes. 776

Kings and Princes, It is moft unc mely

andfinfuU to revile them in word.

THE TABLE.

626. *Tii a degree of blafyhemy.

627. With what tender nefs'^though with tlainnefs ) and by what rales the faults of Princes are to be reproved. 62?, 629

Know, not foknow, taken three wayes. 130. The ehoycefl fervants of God may be jhort of knowing many thinos, which it much concerns them re know. 817. We know but little of that we know, and there is much, which we know not. 818

Knowledge, much knowledge fkould be in thofe who have enjoyed much meanes of knowledge. 48. Knowledge ought to be communicated. 49 Knowledge or what we know is to be communicated. 72. Two things hinder fomc from communicating what they know. 72. What and ivhofe knowledge puffeth up. 85.^ man of knowledge who properly. 495. A twofold knowledge. 507 Sinning againfi the tight of knowledge very ftnfull. 6iji). Know-\o.d°z the fount awe of fpcech. 842 Knowledge of God overall. 660 Vid: Omnifcience.

Law, how it convinceth.So. Two wayes of keeping the Law. 624. Law of Cfod how written in the heart by Grace. 709

Lawes, bad Lawes, r.reat fnares. 778 To lie, what itfigniferh in Scripture. 522. To lie or beare falfe witnefs Affdwjt our felves is very fin full. 523

Life 0? man /* this life, at longejf,[hort. 42. Severall divijions of mans life. 47. Life is the gift of God-, a threefold inference from it. 17 1. The life of man is at the call of God, 592

Life and foule how they differ* 329 Life a great blej/ing. 459

Light, to fee light, what it imports. 458

Love, and to love, not to love Gsd and good things is to hate them. 6 11 ><51 a

Love of God to man, what and hew great is little knowne. 818

Lulis m the under ft an ding as flrong as thofe in thefenfuall appetite. 44

Luther, Erafmus, Melancthon, their different character. 60. Luther, how he thought himftlfe rebuked by God, 99. Luther a man of great 4 wage. 113. His prayer about two things. 288. Hiwhe confeffedhim-felfe an Jpoftate. 700

Ly, to deceive with a ly the wsrfi deceit. 203

M

Magiftrates, how they (hould b-e to men like a Harbour to Ships. 200. why expreffed by the fame word in the Hebrew which ftgnifieth both binding and healing. 609. (jod highly dfpleafed when they mif-goveme a petple* 780

Maker, God is the maker of 'all men fa a threefold confidcration. 132. It is good to remember God as our make". 1 3 3. God is the maker of our bo-dyes. 162. Three inferences from . it. 164. That God is the maker of T t t c t 2 -all

THE TABLE.

all men, (hett/d make all men-metke

one towards Another, i 74

Malefactors, their faces severed. 748

Man and man are of a meafure. 1 82,

183. Two inferences from it, 183 •Man afrailecreature. 187

Many or one make no difference with

(Jod. 7 31

Marks, what he was to the Romanes.

Meate, dainty meate, two cautions a-bout our uftng it. 348

Meeknefs, both in hearing and fpeaking

the wordy hm necejfary. 1 o 1. It is

good to ttfe meeknefs towards all y e-

fpeciaHy the affllHed. 143, 189,

192. 230

Mafchil, the title of feme. Tfalmes, what it fgnifeth. 707

Men, not made by (Jod all of a rankj. 625. All men are the worhe of Gods hands in a twofold refpeU. 63 3-. All men divided into three forts by the Tapfts in rejpett of their foule-ftate.

813

Mercy, (Jod declares himfelfe more en-cfneLto it,then to wrath and Judgement. 811

lAtthod in fpeakjng how ujefull. 178

Mid-night trouble, what it Jignifieth.

.644

Mind of man, man would have his own mind, vide will.

Mmitttrs'jkouldff>eak04 in Godsfiead.

184. And are fete be heard. 185 Their meeknefs in dealing with fouls. 192, 193. Minifters are Meffen-gers. 372. H$w they fhouldfpea\. 373, 7bey ought to be heard, and

how becaufe Chrifts Mcffengers. 374 Vide. Interpreter.

Mighey men of three forts. 649. The mightieft men have no might a-gainjl (Jod. 6%i. God can eafilj 0-verthrow the mighaeft men of the world. 681,682

Miniftery of man nething without God.

822

Mif- judging one another very common.

9

Moderator, or compofer of differences

between others y foure things required in hint. To I, 102

Moment, what it Jignifieth in Scripture. 639

Mouth, the opening of the mouth imports foure things in Scripture. 149

Muiderttihowhatefuli. 400

Murmuring, no caufe to murmure at any of the dealings of G#d, foe wed in foure things. 678

N

Nzmz?y.theglvingof fignificant mmzs to children, very ujefull. 11,12

Nations, (Jod fometimes htdeth his face from whle Nations. 739. Three things noted coneerning Gods hiding his face from a Nation. 740. What thefe mif chiefes and evills are which throng in ufually upon a Nation, when Godhideth his face from them.

743

O

Obedience to the Lawfif not miverfal y

THE TABLE.

it mt obedience. 711,712. Obe-

' dience twofold , takes m the whole

duty of man. 792

Obftinate perfons not to be further dealt with. 7. Theymuftbe left to God, 90

Occ2i\on,Godlovethtofee occafion of doing gold to men. 446

Occafions, to feeke occafions againft §-thers a great piece of uncharitable-nefs. 210. How to doe f$ is againft the law of love,jhewed by fevenfteps. 211, 212, 21 3. ft is afigne that we looke upon a man as an enemj ', when we feeke occafions againft hint.

221

Old age doth net make men wife. 65, 66. Spirit of Ged mt tycd to any age. 66

Old men, a twsfold ft amp ofGod upon them. 3 8. Old men elegantly called men of dayes. 45, 45. How old men fhould fyeak. 46. Old men have reafon to be wifer then the ywng. 48. Old men fkould be apt to teach. 49. "lit a reproach to old men to be ignorant. 49

OmitTion-fins, or the neglect of doing a duty eafier to be obferved then failings in doing a duty. 819

Omnifcience of God, caution from it. 225. (jod knoweth all our goings, 569. The exacdnefs o? Gods knowledge of all things. 660. The evcr-laflingnefs and univerfaVty of Gods knowledge. 661)662. Five inferences from it. 662. to 665

Once, takjn three wayes in Scripture.

2.66, 26j

Opinion,0«r opinion or what we hold is to be fhewed y axdhow. 72. Nine honeft ends in fhcwing our opinion.

7* Oppreflion cryeth, though the oppref-

teddoenot. 718,719. Oppreffion

will caufe aery. 720. Cry of the

opprefled brings vengeance upon op-

pretfors. 723

Oracles of the devill doubtfaK. 1 60

Ordinances of worihip, why called the

face of God, 431

Pardon, God pardoneth greateft fins. 236. Free grace extendeth to the pardon of the worft [inner .r.451 .Pardon of fin, proper to God. 80 5. How man isfayd to forgive or pardon him •■ that hath wronged or of ended him. 805. The pardoning grace of God is bouudleffe. 806. Cjod pardoneth prefeatly^andtfcntinually, 807. Pardon takes fin of from 114, §08. Par— . don u free, net cloggd with hard termes. 809. God will never deftroy any, whom he hath pardoned. 812 Pardon of fin takes away two things,

813. Pardon of fin is a prec'icnt • mercy , fhewed upon foure grounds,

814. The covfidcration of Gods rea-dwefs to pardony5>?,. fhould. make us refolved not to fin, 8 i 5

Paffion , we muft not anfwer nor reprove with paffion, but with reafm.. 1 go

Patience provoked t times to greater paf-fton. 40. Padence.ofGod toward* [inner s* 46 6>

Peace;

THE TABLE.

!peaca ot narion^, the fpeciall gift of\ Provocation, doth not excufe, yet feme-God. 7^. That peace conjidered\ what abate a fin committed. 2C 6

twowayes. .733. // God will give peace to nations, none can flop tt.']^ Three frts of men mo ft likely to doe it cannot. 75^. Two reafons why not. 736,737. A wonder that the peace of our Nation is continued, foure confderations why. ^38, 739. Peace of particular pcrfo*is twofold from God. 74S, Peace perfonal of believers, how it comes from the Father, Son, and Spirit. 749. The peace of believers ho,v an infupara!?le peace. 750. Two de-

Pharifxi Shcchemic* , why fa called.

} 66

Phocts, the prayer of a good man a* bout htm, how anfwered. 70 5

Poore men of two forts. 631. Poore men are as much the work/ of God At the rich. 6 33. It « the Lord who makes men poore or rich. 634 The fall of a poore man oppreffed makes a loud cry. 721. what cryes of poore men are not heard by God, 722. 'Tis dangerota medlintr with Cjods poore, 723

monftratlons of it. 752. Peace of Pope , hit great cheat L e put upon th-e believers in what fenfe perfect. 753! world. 6y

■How we are tenants at will for our Power, men in power caution d. 584,

5*5

peace with refpeli to God. 756. Peace, holding our peace, or ftlence, what it may Jigmfie. 478. A twofold holding ofourpza.ee. 479. In three cafes efpec'tally we fhould hold our peace. '480. It is a great poynt «fprudence to kjiow, when to hid our peace. 481

People troubled and in a tumult defer i bed. 642,643 Perfection, three reafons why God calls tts to it, though we cannot attaine it in this life. 514 Perithing, twofold. 5 96 Perfeverance is our be ft or our worft.

828 Phantafie, the power of it in Jleepe. 281 Pic, and deliverance J _rom lt y what. 457 Prince?, what they ought to be. 624 Promifes of God a/wares performed.

6 7 6

Princes and people, their fins produce mutuall ill effects towards one another. 7 S 4

Pronounes , how the fweetnefs of the Cjefpel lyeth in them. 849

Prayer, good things muft be asked of God.j-j. Endeavour muft be joyned with prayer. 58. There are but two reftritttons upon the grant of what-foever we pray for. 148. Prayer, how a battaile fought in heaven. \ 7 g Strtng prayer. 422. Sicknefs is a fpeciallfeafon for prayer. 423. God * only the objett of prayer. 424. We muft aske mercy if we would have it. 424. The Lord is ready to hare and give when we pray.4 2 5. Till the perfon is accepted, his prayer is not, 42S. Length of prayer not dlfapproved by thrift, if other things be

rtaht.

THE TABLE.

riht. 763. We rnufi p.ay for the removing of our aff,ition , while we hare it che.tr-efully. 794

V(\c\*, man naturally proud. 83. Ged

hldeth pride from man wo wayes.

304. Vadz y why put for all fin. 10%

tJAlan very prone to pride. 306

Pride fkews it felft three wayes. 3 06

Eleven things named of which men

«r?proud. 307, 308. Five conceits

as fo many rootes of pride discovered.

311» 31 2. Pride rt <* w/f <W 0^/-

ms [in , (lie wed upon fix confiderati-

ons. 313,314. Great) wife , rf»i

r/V/j w*» w<?/? fobj eft to pride. 316

Pride the greatefi fin ferf owe rea-

font. 316. (W £/ various meanes

gives cheeky to pride. 31.7. Few*

p:\dz-fabduing confederations. 318

2>*w» meanes to cure man of pride.

320,321

P, ote&ion from fin the befl protection. 200

Proud men, fcornfoll and contentions

5 37

Property, our property to any thing

nta^es ns love it the more. 849

Providence a continued creation. 165 Not to conftder the- workes of providence, is the marYe of a* nngodly man. 715

Punifhment of fin in this life is not e-qualltofm. 452. Humified [inners> confeffe their greateft punifhments leffe then their fin. 45 3. The fo-jfice of God in his punifhments fhewed feven wayes. 617. Wicked ' fhall not be unpunished. 663. No man ever punifhed by (Jod beyond

defert. 676,677,678

Purpofesofcvill, man is very forward tothem.igZ. Vntill God withdraw him, he will goe on in them. 300 Five wayes by which God withdraw-eth men from evill purpofes. 301 Ii is a great mercy to be kindred in eviHpurpoes. 30-2

q,

Queftions, which are unprofitable. 44 Qnietnefs of the dead and livingjvhat.

725. Qutetnefs oppofed to warre.

Vide Peace.. 7.3 a.

R

Ranfome, who and what our ranfome //. 405, 406. The deliverance of [inners by a ranfome is the invention of God. 407. God is to be highly ho--nowed for this invention, 409. That Bvarrranfomed fhould mind us of five th'.ngs. 415

Reafon, we ought to heare reafon whomever fpeakes it. 71

Rebellion, when a fin may be called rebellion. 857

Redemption, the benefit of it fet forth two wayes. 459

Repentance, a truely penitent per fin is refelute aga'nfl fin. 826. Continuance in any l^/cvsnefit is wc$nfifient with tme repentance. 827

Reproofe, there mufi be proofe before there can £<? reproofe. 79. Negative reproofes more eafie then affir--mative„. 229., Reproofe to be tempered*

THE TABLE-

pered with mcehreffe. 230. Re-proofes jhould be given with plain-kc(s. 250. Rcpioofe to be taken with h:im,ble flc.ee. $49- -A* good-man will take reprcofe with pati-t ence. 846

Refurrection, (h-adowes of it. 420

Revenge, the highefi acls ef revenge froiff God are but the awards of ju-ftice. 92

Rewarding, if the Lord fhould not reward thofe that ferve him, he were unrighteous. 5^6. Righteous (hall net be unrewarded. 66 3

Rewards both good and evilly juch as men are> and according to what they doe. 438. What God renders to man according to lys work? ** called a reward in a fonre c old refpett. 560

Rich and poore men of two forts. 631 What rich men are not {what are re-garded by God more then the poore. 631* How men make themfelves> and how God makes them rich. 634

Right, what it is. 448. What it is to fervert right. 448

Righteous, there are three forts of righteous perfons. 4. How a man in a good fence nfay be righteous in his ewneeyes. 5. How being righteous tn our owne eyes, is hatefull both to Cod and good men. 8. A juftifed perfon is righteous. 440

Righteoufnefs , how it delivers fro,n death. 40 3. Righteoufne'fs twofold. 437. Why the fame wordin the He-hew is ufed to fgnife Almes aid righteoufnefs. 437. Righteoufnefs how it cannot be loft, 439,440. Se-

veral! forts of righteoufnefs. 514 Mofl dargerom to be proud of or trufl to our owne righteoufnefs. _. . 5 \ 6 Running with God, and in the wayes of his eommanarmentSy what it im-f l ) eth 544

Scorncrs are the werft fort of men. 535

Scorning two wayes taken, ^a

Seale?, a threefold ufe of fealing. 294

Sealing ofwflruttion what it is. 294

295 Senators, why fo called. 37

Seafon to be obferved for fpeakjng. \ o<5 Such fpeake to mofl advantage. 108 Seafen, to hit a right feaibn offpeak^ ir.g very advantageous. 36. Seafon, the danger ef negleQing it. 2 6 8,2 69 Selfe-love , a bad glajj'e fr any man to fee himfelfe in. 3 n

Service of God, to account it unprofitable , how ftnfull. 546 Shadow of deaths what it flgnifleth in Scripture. 66j Shew-bread, why fe called. 435 Sick perfons fhould be wifely minded of death. 361. They fhould pray and defre prayers. 423.^ lick man be-ing recover ed fhould report the good-nefs of God to him. 44.5 Sicknes, three expreffions gradually fet-tingitforth. 33d. Sicknefs comes not by chancellor only from naturall caufes. 341. Sicknefs brings doypne the firongefl men, 342. Stverall ends for which God fends iickneis. 343) 344"^* faknefr, all creature-em-

THE TABLE.

comforts are vaine and tafilefs to us. I47. Sicknefs brings great decay upon the body. 351, 352. Sicknefs, in what fenfe called a (pending time. 356. Sicknefs makes a wonder full change in man. 358. Sickne "s neerc the grave ; .three inferences from it. 361 > 362. Other cautions from the nature of ficknefs. 367, 368

Sighr, twofold.

81*

Silence , or holding our peace , Vid: peace.

Sincere perfons doe not affect to befeene.

770

*>in, to fay we have no fin, how ex-treamly iinfull it is, jherved in foure things. 202, 203. That (hewed further, 515. Sin, three things in it. 31. How man is finned againfr^ Cjod only finned againfl properly, 1-67. z/4tt fin reducible to three heads. 198. Sin a defetlion from God. 198. Sin is a defilement. 199. Sin a hurtfuU thing , three wayes. 201. Every flep in fin ii a flep to mifery. 331. What fin i.e. 448)450. Sin pretends to bring in profit to thefinner. 454. Ns good $an be gotten by /in. 455. Sin is exceeding dangerous and deftruttive. 455. Sinners fhaH con-feffe at lafl y there is no profit in fin. 456. The ■rheart flrongly fet to fin. 472, 47 3. The more eafily any man finnetn,f/;? greater is hit fin. 537. Sins of 0-thers,how they may become curs. 562 Sin unpardoned a great burden , yet byfome unfelt. 809. We have many unknown* fins. 818. A godly man

defires God would fhew him bis fins. 824. A godly man may live free fromgrojj'ejins. 826. Sin, confide-red thrre wayes. 827. A godly man may commit fin after tin, but h$ dnh not adde fin to fin. 828. The addition of hx\ to (ma great and moft dan-gerowCiQ. 830. Tofmrebellioufly, what. 856. Wfjena fin maybe called rebellion , fhewed infoure things, 857,858. 'Tis the burden of a godly man to fin , and *tu his care not to fin. 858,859

dinners would but cannot hide them-f elves either from the eye or revenging hand of God. 669,670. Sinners would tide themfelves upon a twofold account. 670. Fours things upon which finners things themfelves hid from God 6j i y 67 ?

Sirnamesw tlt{ei of two forts. \z6

Sleeps, what it is. 280. Three words in the Hebrew flgnifying fleepe.

284

Sovereignty of God fhewed. 25-5., 839 Man is never difpleafed with what God doth , till hi for frets what him-felfe is. 840. Soveniignry of God y in afflitting the mofl innocent per fin. 51s. The Sovereignty of Cjod fhewed in five things. 580. Three inferences from it. 581. God hath an abfolute power to pull downe and fet up whom hepleafeth. 6g 2

Soule of man why called the breath of the Almighty. 169. The foule jloweth immediately from God. 1 6g t 170, 594. Three inferences from it. 170. Soule, put for the whole man. Vuuuu 359

THE TABLE.

.Speaker, he that fpeakech is at the mercy of h is h ear en. 530

Spcikfagitwofilji. 46. 'Tis verypain-\ full not to fpeake in fome cafes. 114! • lie that fpeakech his mind, eafeth \ his~mind. i\6. The right end, ef' fpeaking. 116. To neglett fpeaking where duty calls very dangerous. 117 A fourfold confederation is to be had of what we fpeake. 149. We jhould jirft try and tafl what rve are about to fpeake. 152. Three forts who fpeake antiffedottrinally. 156, 157 fjow or when God is fayd to fpeake. 2^4. Several! wayes of Gods fpeaking toman. 265 Speech, they who have moft ability are ufually mofl Jparing of fpeech. 45 Spirit, often taken for the foule of man. 51. Spirit of God free , not tyed to age-nor to any order cfmen. 66, 67 Spirit, an impojing Spirit how bad, 193. Spirit of God mightily overpowers fome men both to doe and fpeake. 114. Why our making is Attributed to the Spirit. 162. The Spirit of God is God. 1 6 j.. Eight reafons from Scripture proving that the holy Ghsfl is Cjod. 16 $ y 166 y 167, \6$. The Spirit fupplyes the abfence ofChrifl in the Church. ^85 Spiritual 1 things are not under flood by 4 naturall or unregenerate man. 275 Two reafons of it. 276". They that are fpirituall doe not alwayes perceive fpirituall things. 277. Three grounds of it. 277* 278 Str'w'm^fourefold defcribed. 243. Man is apt to ftrive with (jod, 248. Four*

■wayes fhewed in which »&*# ifriveth with God. 249. Striving with God very uncomely andfwfull.z ^o. Striving with God a prefumptuous Jin, 251. Striving with God an irratio-r.all thing. 252. Striving "with Col of two forts. 255,2^. Seven con-fiderations why we fhbuld not (hive with God. 258. Sevenprefervatives againfl ftriving with God. 2 59,260 7 hree things to beftrivzn with, 261

Submiifion with Jilence to the will of God alwayes a duty. 479

Sufferings, we may not will our fufrer-ings, though we muft fuffer willingly. J93

Sufpition, a godly man fufpe&s him-feife, that he is worfe and hath done worfe then he knows by himfelfe. 825

Sword, put for all violent calamities,

330

Talent, not to be hid.' 7 2, ro8

Teachers, jhould be leaders. 489

Teaching of God twofold. 821. God only can teach ef equally. 821. We foould pray and wait for the teachings of God, 823 Teachablenefs,*??- a willingnefs to learn, fhewes ax humble and gracious [pint. 82? Threarnings, it is good to thinkj of them. I2 p Tongue,/?* hath a great command over his fpirit , that can command his tongue. 208. Tongue an unruly member, 547

Tiou-

THE TABLE.

Troubles, both nationall and perfonall at the command of God. 6^j\ Troubles overtake many when they leafi expect. 64 5

Truth mufi be held and held to in all cafes. 121. Cleave truth fhould be fpoken. 158. We fhould fpeake t:\ith clearely. 159. Truth to be maintained with aH our might. 179. A good man fecl^s not viclory but truth. 487. We jhould grow up into highefi confidences about the truth. 569. Why feme truths are and ought to be often repeated. 571, 572

Tryall, word preached to be tryed before it be received. 502. Tryall of two forts. §50. A per fan tryed may be trufted. 851. Tryall by afflicli-•n. 852

Turning back from God , how [inners doe fo. 700. Three forts of them, who turne backjrom God. 700,701 How fome good men t and how all un-regeneratemen turne backjrom God. 701. The whole life of aperfon un-regenerate is a turning from God.

Twice, confidered three wayes. 270 Twice, thrice, what it implyeth. 464

Vanity of all earthly greatnefs. 685 Vifion of God in this life , what it is.

43*

Vihtation or vifiting a threefold fenfe or nfe of it. 57^

Unbeliefe aftrivlng with God. 249 Unbeliefe is the roote of Apopacy.

L 704

Understanding of man taken two wayes' 52. god can furnifh the weakefb

• man with much wifdome and understanding. 61. la what fenfe every man hath not an undemanding. 602, 604. Three attributes of the undemanding. 603. Only a fpiri-tuall undemanding can-receive fpi-rituall things. 604,605. what we heare wefhould labour to understand.

Unity among the Saints, the great argument moving to it. \ 7 ^ Vocation an act of abfolute free grace.

397 Uprightnefs of heart in fpeaking, /landing in a threefold oppofition. 1 5 3 Uprighrnefstf/V/^ what it is, and how (hewedhim. 384,38$. ^»j good men fee not their owne upri^ht-nefr. 285. what the uprightnefs ofourfiate is, and what the uprightnefs of our life [hewed. 386, 387. Caution to Miniftcrs about fhewin<r man his uprightnefs. 3 %^

W

Waiting on man, in three cafes necef-f Ar y> 35« Waiting imforts three thin g s > 74

Walking with God, what. % 3p,. 7 otf 5 707. Walking as_man, what. 539

Warnings, Godgratloufly gives them once and againe. 270, We have no ground to expeR frequent warnings. 271. No man knoweth haw ofthe jhall be warned. 272. Warnings by words being neglected^ blowes fol-/w. 339. Thepunishments of'others V u u u u 2 fhould

THE TABLE.

fhouldbe shy warnings. 697. 69$

Water, to drinks iniquity like water, what it fgnifeth. 536,

Wayes of a man twofitd. 657. Wayes of God twofold. 707. Wa ye s of Gsd not regarded by wicked men. 713 Not to confider the wayes of God a great Jin. 71 3

Wicked men, they who doe like the wicked, fhall be dealt with by Cjsd as wicked men. 693. The fame wordfignifies to be wicked, to con-demne and trouble , why. 726. A good man may in fome things and at fome times all and fpeake likj a wicked man. 855. Every man *iatu-rally is wicked, yea a man of wick-ednefs. 855

Will ynan hath not only a weaknefsjvut a wound in his will. 278. The will of man is naturally bent againfi the wayes of God. 709, 710. Will more then the aftion alone. 544. The will ef a natural I man is weakj againfi the doing of evilly and for the doing efgood. 8 27. Two proper ails of the will. 834. CMan would have all things goe according to his will. 835 That man would have his will, fhew-ed in fome things. 836. The fin-fullnefs of defiring things to be after our mind or will, (hewed by a threefold evill faring of it. 837. The absurdity of de firing to have our will. 838.. God will not give man his will. 839

"Wife, *w*n wife in his owne eyes, hard to be reduced. 4. Greatnefs of bkth or place can mak*** man wife.

63. None are fo' wife but thtr-may learne more wifdeme. 490, 497. Nothing is worth the learning but makes us truely wife. 490. ^ wifewwtf how difiinguifhtd frcm a man of knowledge. 495. TArwife will heare as well as fpeake. 496,

497

Wifdome twofold. 47. Wifdome mofi probably to be found in old men. aj x 48. Wifdome or undemanding is the gift of Cjod. 5 3, Man apt to bt proud of that which he calls wifdome. 85. what that wifdome was which our frfi parents fought. %6 Two reafons why there is fitch a temptation in wifdome to pride. 85,87 True wifdome confifis chiefly in two things. 489, 490. Spiritual! wifdome is the befi leffon^ 49 T . Wifdome is the favory knowledge of things. 500. The beginning of true wifclome. 507

Wifh, how wefhould be anddoe aecord-ingto themih of others. 181

Witnefs, to beare falfe witnefs againfi our felves very Jin full. 523

Word of God is fitted for all forts and fiz.es of men. 497. They who turne from the word of God, turnefrom God himfelfe. 704. The not mwd-ing of the word of God \Js the caufe of all wickfdnefs. 71 o, 711

W&:ds,firayning of words,*/ tm forts. 1 6. Words well meant may fome-times ]ufily fall under an ill imter-pretation. 27. Words fhsuld be well weighed before they be uttered. 7 6 -Words acceptable to befngbr, what

they

THE TABLE.

they are. 77. Our words fhould be well ordered, like an Army, &C. 95, $6, An idle \\oid,what. 145. Hard words 04 gnevcw'at blowts. 192 Not to offend in vvoid a great poynt ofperfection. 208. Words of good men often werfe then their meanings. 5 ig, 547. Inconfiderate words render m obnoxious to fever eft- cenfures. 548. Words mult 1'flyed feldeme without fin. 862,863

Worke of a man and his way, how they differ.^ j 563

Workes mwhat latitude to betake*, when it is fayd , God will render them to us, 561. Every man fhall have according to his workes. 563 Two objections again ft it anfwered. 564, 565. SeveraK inferences from it. $66, 5*67, Workes of God, to jpeake undnely of them, is tofpeaki again ft Cod himfelfe. $61, 862 Workes of God to be deeply considered. 46 3. Workes of God perfect,or he will perfect his worke.466 Workes of God sailed his way is. 708. The platneft workes of God have many wonders tn them. 71 6

Workers of iniquity, who„ 66%

World, a twofold difpofttion of it. 577 Wound without tranfgreftion, how to be underwood. 526. The wounds which God makes, cannot be healed by any medicines but his owne. 527 Wrath of God makes quick, difpatch withfmners. 137. Wrath of God appeares highly agamft man,when he faith j Iwill nor pardon. 814.

Yoke, they that will notbeare the yolfe of Thrift, fhall never have any benefit by his croffe. 623

Young men fhould fhew refpefc to their elders. 37. Young men apt to run into miftakes. 4 3. what young men • fay or hold is not to be dejpifed be-caufe of their youth. 68. O/d men when and how to bt preferred before young. 6p

Youthfull Mh, which. 44

Zeale fhould kindle for the defence of truth. 11 2

A TABL E.

A TABLE OF

Thofe Scriptures which areoccafionally cleered 7 and briefly illuftrated in

r

the fore-going

; EXPOSITIONS.

The Firft Number direfis to the Chapter,

The Second to the Verfe 3 the Third to the Page of the Books.

THE TABLE-

pfal.

34. 36. 40. 46. 49. 50.

50. •51. 5*. 51.

52. 58. 62.

<*4. 66.

68. 69. 72. 72. 73. 73. 73-74-78.

78. 78. 81.

81. §2. 89. 90. 92.

97. 101.

Ie3. 103. 103. 103.

Verf. Page.

5. 730.

9. 7 2 9.

6. 293, 147.

9;l° 753,256.

20. 604.

17. 7ii. 18 19. 544-

4. 12.

15.

1. 10, 11. 10.

9,10, 11. 13.

I.

*3. 1. 15. 22. 9.

5-36. 49. 12.

805. 624.

314. 62.

698. 588. 698. 273. 426. 829. - 613.

47i.

223.26.

223. 820.

744-648. 127. 363. 744-

11700 303

7-35-

3-592, J$ 9. 4.

1,2.

1.5.

10.

14.

641. 266. 365. 556.

582.

131. 712. 418. 565. 600.

Pfal.

04. oS. 09. 10. 11. 16. 18. 19. 19. 19. 21. 3o. 3i. 36. 38. 4i. 47. 47. 47-

1.

/.

1.

1.

1.

J.

3-

4.

10.

11.

12.

12.

13.

15.

16.

16.

Vcrf. 30. 14. 7-3. 4. 10.

17. 6. 18. 126. 4. 3-I.

25. 6.

5-6.

10,1

20.

<j>roverbs.

Pag*. 165. 621. 3o. 624. 463.

154-

471.

711*

378.

451-. 184.

589. 307. 595. 313. 231.

3©S-1. 427.

245.

5. 497.5 2 <

Chap.

17.

17.

18.

18.

18.

20.

21.

21.

22. 22. 22. 23. 23. 24. 24. 25.

27. 28. 28.

(28. 29. 30.

2. 5-

7. 7.

7

7-12. 12. 12.

2.

Verf.

11.

'S. 1.

22.

23. 12.

24.

27. 2. 6. 18.

2. 10, 11

1. 3i. 27. 19.

2.

17. 21.

II. 12.

Page. 363. 485,30. 490. 297. 632. 501.

537. 567.

132. 182.

3 10. 367.

: 723. 149. 461. 313. 182.

784. 399. 121. 110. 4.

Ecclefiaftes..

26. 3. 9. 1-6.

24.

29.

1.

7. 10.

54. 281.

524. 378. 386.

5°7,i33. 593.170.

790,77.

Canticles,

14.

=12.

427. 849.

Chap.

THE TABLE.

Chap.

5-5-

7-

7-

jo.

13. 13. 13. 14.

2. 2. 3. 5.

7»

CO

1.

4>

2. 4.

7-7-

Verf. Page.

13. 528.

M, »5 745-9. 747,4'8.

11. 843,sS-

Page.

13. 476. j. 4S-

7,8. 745-

14. 4'4-

2. 789.

t/4mos.

4. 467.

6. 121.

3. 539. 13. 15°-

2. 237-

Obadldh.

21. 404.

Jonah*

7. 465.

i,8. 16.

i^lichah*

10. 810.

2. 822,734-

9. 265.

17. 43.

18. 805.

Chap. Verf.

1. 14. 658.

2. 3. 35-

2. 4. 387.

3. 17. 751,522.

Nahtim.

Zephdniah,

3. 3.

I.

2. 9*

13.

I.

2.

3.

10.

JJaggai. Zachary.

158.

422.

714. 25

13. 11.

9.

Malathy,

14.

15. I.

257. 412. 8^0.

237. 112.

372.

Mfithtw.

622*

3-

h

5-6.

7-7. 9-

10.

19.

3. 18.

27* I.

3. 38.

308.

9.

646.

252. 50^. 771. if 6*

374-

Page 105 485.

75S-16S. 817. 35°. 415-

78-• 844.

62.

775* 763. 776. 76U 442.

Luke.

29,30.485, 17; 8og. 104.

6 49-612,

9> 315.

47. 10.

25. 26.

14. 10.

John.

S R R A T A.

pAge 14 line 27./or Hiflory, read Hi/hrian. p. 145.1. 22. /or rrw\.fr,r. rrorJ. p. 236.1. ir. for infeparable, r. infuperable. p. 238. 1.13. /er Jutfe, r. fead. p. 328. 1.23. fupple, C/)rf/?, p. 338.1. 2. for ewhite, r. epithete. p. 339.1. 24. dele, and. p. 239.1. 26. for, to, r. &?«$j. p. 355.1.38. for 61. r.11. p. 390.1. p. for in, r. to. p. 392.1. 30. lot,yet more, t. Thm. p. 40$. in the Margin, for Cato r. Calvin.?. 511 1.14. dele^ftz. p. 639. l.p for 2. r. ft, p.6'521.30. /er 58. r. 52. p. 70p, \, 23. for God,t.good. p, 787.1.3p. for>j«J a, r. but.

Books lately printed for Thomas Parklmrfl^ at

the Sign of the three Crowns over againft the

great Conduit at the lovee^ end, ef Cheap-fide.

A Commentary upon rhe three firft Chapters of Genefr, by Mr. John vvhltCy in fo!. A learned Commentary, or Expofation upon the firft Chapter of the fecond Epiftle to the Corinthians, by Dr. Richard Stbbs^ published for publick good, by Thomas Manton , Folio.

There is come forth Mr. William Tenner his Continuation of Chrifts Alarm to drowfie Saints, with a Treatile of effectual Calling : The Killing Power of the Law : The Spiritual Watch : New Birth: A Chriftians ingrafting into Chrift : A Treatile on the Sabbath, which were never before printed, bound in one Volume, Fol. and may be had alone of them that have his other Works, as well as bound with all his former Works, which are newly printed in the fame Volume.

The Hiftory of the Evangelical Churches of the Valleys of Piemont: Containing a moft exa& Geographical Defcriprion of the place, and afakhfull account of the doctrine, life and persecutions of the Ancient Inhabitants. Together with a moft naked and pun6tnal relation of the late bloody Maflacre, 1655. and a Narrative of all the following transitions to 1658. Juftiheci partly by divers ancient Manufcripts written many hundred years before Calvin or Luther, By Samuel Morland Efq: in fol.

Divine Characters in two parts, acutely diftinguiihing the more fecret and undifcerned difference; between the Hypocire in his beft drefs of feeming vertues arid formal duties and the true Chriftian in his real graces and fmcere obedience , by Mr. Samuel Qrot>\e, in fol.

The humb!e.l finner refolved what he fhoukldotobe laved ; or faith in the Lo~d Jefus Chrift the only way of falvarion, by Mr. Obadiah Sedgewick^, \v\4p.

The Fountain opened ) and the water- of life flowing; 10 th ! or the refrefhing of thirfty finners, by the fame Author, in 4.

Am:.'

Books fold by I homas Parkhurft.

Anatomy of fecret fins , prefump'.uous fins, fins in dominion and up ightneffe, on Tfal. 19. 12, 12. together with aTreatife ©f the fin againil the Holy Ghoft, by Obadiah Sedgewtch.

The hypGcddcal Nation defcribed, with ai>Epifile prefixed, by Mr. Samuel Jacomb^ in 4.

A Sermon of the baptizing of Infants, by Mr. Stephen Mar-Jkal, in 4.

The unity of the Saints with Chrift the Head by the fame Author, in 4.

Truth brought to lighr, and difcovered by time, or anHiftori-cal Narration of the firi't fourteen years of King James, in 4.

The Tryall of the Marqueffe of Argyle, wherein you have his Inditement, and his Anfwer, together with his laft fpeech and words upon the Scaffold, in 4. . .

0 E A N 0 P ft n o 2, or the Great Myfterie of Godlinef?, opened by way of Antidote againft the Great Myftery of Iniquity, now awork in the Romifh Church, wherein 1. The Incarnation of the Son of God is fully difplayed. 2. Ceremonies in poynt of Worfhipprovedtobeby Chriftabrogated. 2. Chriftian liberty with its 8 Steps and 5 Boundiaries, by Thomas Douglafs, M. A. in 4.

(Jfytofes and Aaron^ or the Priviledges and Boundaries given by God both to Magiftrates and Minirters. Mr. Robln[ons Chriftians Armour in large 8°. A Book of Emblems, with Latine and Englidi verfes made-upon ( Lights ) by Robert Tarlle y fmall 80.

The one thing neceffary ; By Mr. Thomas fVatfon^ Minifter of Stephens fValbroo^ 80.

The Riches of grace difplayed, in the offer and tender of fal-vation to poore finners, by Obadiah Sedgewick^ in 12. Hidden Manna by Mr. Fenxer> in 12. PiUura Louventes^ or Pictures drawn forth into Characters, in 12.

A moft excellent Treadle containing the way to feek Heavens Glory, to fly Earths Vanity, to feare Hells Horror, with godly Prayers, and the Bell-mans Summons, 12.

The lingular Actions of fanedfred Chriitians, in feveral Sermons, on the 5. of Math. 47. An Expofition on the whole book of the Canticks, by R. R.

There

Books fold by Thomas Parkhiirft.

There is printed an Exhortation of the Churches of Bohemia!?, to the Churches of England, wherein is fet forth the good o£u-nity, order, diicipline, and obedience, in Chu.ches rightly constituted ; With an Exhortation premifed of the order and Dif-cipline uled in the Churches of the Brethren of Bohemia : Dedicated to His Moft Excellent Majefty, Char Is the lid. in HoHavd t at His departure for England, if poflibly it may be for an accommodation among the Church of Chrift; By J . Amos Comemu-s, the only furviving Bifho}? of the remains of tbofe Churches.

Grace to the humble, as a preparation to the Sacrament in five Sermons, by Dr. John Preflon.

Johnfons EiTaies expreffed in fundry Exquifite Fancies.

Sionin the Houfe of Mourning, becaufe of Sin and Suffering, being an Exposition on the fifth Chapter of the Lamentations,, by D. S. Paftor of Vpingham, in the County of Rutland.

Groans of the Spirit, or the Trial of the Truth of Prayer..

A Handkercher for Parents Wet-eyes, upon the death of their children or friends.

The Dead Saint fpeaking to Saints and Sinners living, in feve-ral Treatifes, viz,, On 2 Sam: 24. 10. on-Cant. 4. y. on John 8, 1 <;.on John 1. 50. on Ifa. 58. 2. on£.W. 15,11. Never Pob-lifhed before. By Samuel Bolton, D. D. late Mr. of Chrifts Col-ledge in Cambridge^

Peoples Need of a Living Paftor, at the Funerall of Mr. John Frofi, M. A. by Mr. Zach. Qrofton.

A Treatife againft the Toleration of all Religions,By Mr. Thomas Edwards.

Catechizing Gods Ordinance ; in fundry Sermons, by Mr.Za-chary Crofton, Minifter of Buttolphs Algate, London, the fecond Edition,.corre&ed and augmented.

A Theatre oi Political Flying Infects. Wherein efpecially the Nature, the Worth, the Work, the Wonder, and the manner of the Right-ordering of the Bee is difcovered anddefcribed. By Samuel Purchas, M. A. and Partor at Sutton in Ejj'ex.

The fecond part of Mans nil full Impemtency, upon Bz,ek_. 18.. 32. By Mr. WiU'tam Fenner , late of Rochford in Ejfcv, With fome.other Pieces of his, preferved by a fpecial Providence.

v>

%r

■