Exposition of Job 4-7, Title page – To the reader
AN EXPOSITION WITH Practical Obſervations CONTINUED Upon the Fourth, Fifth, Sixth and Seventh Chapters of the BOOK OF JOB: Being the ſubſtance of XXXV. Lectures, delivered at Magnus near the Bridge, London.
By JOSEPH CARYL, Preacher to the Honourable Society of Lincolnes Inne.
JAMES, Chap. 1. Ver. 2, 3, 4.
My brethren count it all joy when ye fall into divers temptations. Knowing this, that the trying of your faith worketh patience.
But let patience her perfect worke, that ye may be perfect and intire wanting nothing.
LONDON: Printed for L. Fawne, L. Lloyd, and M. Simmons. 1656.
To the Chriſtian READER.
TO Thoſe chiefly of this CITY, who have been the Moovers, and are the Promoters of this Worke.
Sirs,
YOur continued care and labor of love, engages a like degree of both, for the growth of this Infant worke. And therefore (though in the midſt of manifold diverſions) theſe peeces are ventur'd out. We live in an Age (O that we could live it) wherein the hand of Providence works gloriouſly, yea terribly: Having then, got three or foure ſteps further into this Book of Providence, it will not be unſeaſonable, to ſhew you the Prints of them. Eſpecially ſeeing this Hiſtory of Jobs affliction, looks ſo like a prophecy of ours; and (almoſt in every line) gives us ſome lineament of our preſent troubles and diſtempers, of our hopes and feares.
In the three former Chapters we had a Narrative of the caſe, and of thoſe occurrences out of which the Queſtion here debated receives it's ſtate. As alſo the bringing together of the Interlocutors, or perſons maintaining this Diſcourſe: As we may alwayes obſerve in the writings of the Ancients, whether Naturall, Morall or Divine, which are compoſed into Dialogues or Diſputes.
This great Divinity act (one of the greateſt ſurely and moſt ſolemn, I thinke the firſt that ever was held out, in ſuch a formality, in the world) is principally ſpent, upon that noble probleme, How the juſtice and goodneſſe of God can be ſalved, while his providence diſtributes good to the evill, and evill to the good. A Queſtion ſtarted and toucht in many books of the holy Scriptures; but is here (ex profeſſo) purpoſely handled: Firſt, in a very long Diſputation, between Job the Reſpondent, and his three Friends Opponents; Then in a full determination, firſt, by Elihu an acute and wiſe, then by God himſelfe, the moſt wiſe and infallible Moderator.
The Method here obſerved is after the manner of the Schooles (pro and contra) every one of the foure diſputants, having his ſeverall opinion; and each one his arguments in favour of his own. Which, yet, are not preſented in that affected plainneſs of the Schoolmen, with their down-right (videtur quod ſic, probatur quodnon) This I affirm, this I prove, this I deny, this diſprove. The pen-men of the holy Ghoſt never diſcuſs Queſtions ſo, no, nor any of the old Philoſophers. This Covert carriage of their opinions, and cloſe contexture of their arguments, Anſwers, and Replies about them, render the Booke ſomewhat dark and obſcure to the Readers meditation. And therefore, it will be a deſigne not unprofitable (if that end offer'd at, may be attained) briefly to draw them forth, and ſet them before you in a more open light. And doubleſſe, what they hold, and by what mediums they mannage their proofs, may (by the bleſſing of God upon ſerious thoughts and frequent reviews) be made out to a very great plainneſſe.
Towards which, it is obſervable, that, there are many threeds of the ſame colour and ſubſtance, mixt and interwoven by the Diſputants throughout this whole Diſcourſe. And, that, though the three Opponents with one conſent, ſet up Job, as their common mark to ſhoot at; yet they take up very different standings, if not different levels, varying each from other in ſome things, as well as all (upon the main) from him.
The reaſon of the former is this, becauſe there are ſome common principles, wherein they all agree: which, if we abſtract, with what is ſpoken in the illuſtration of them, taking in alſo thoſe concluſions, which ſprings from them as their firſt borne: Then the remainder will ſhew us that proper & distinctive opinion, which each of them holds about this grand Queſtion of providence; the events & diſtributions wherof, ſeeme ſo croſſ-handed in giving trouble and ſorrow to godly men, joy and proſperity to the wicked.
There are three principles, wherein Job concurs with his three friends; and a fourth, wherin they three concur againſt him. The three, wherein all foure agree, are theſe:
Firſt, That, all the afflictions and calamities, which befall man, fall within the eye and certain knowledge of God.
Secondly, That, God is the Author and efficient cauſe, the orderer and diſpoſer of all thoſe afflictions and calamities.
Thirdly, That, in regard of his moſt holy Majeſty, and unqueſtionable Soveraignty, he neither doth, nor can doe any wrong or injury to any of his creatures, whatſoever affliction he laies, or, how long ſoever he is pleaſed to continue it upon them.
Theſe three principles and ſuch concluſions, as are immediately deducible from them are copiouſly handled and inſiſted upon by them all. In perſuance wherof, they all ſpeak very glorious things of the Power, Wiſdom, Juſtice, Holines & Soveraignty of the Lord. In proclaiming every of which Attributes, the tongue of Job like a ſilver Trumpet, lifts up the name of God ſo high, that he ſeems to drown the ſound of the other three, & makes their praiſe, almoſt, ſilent.
But Jobs three friends proceed to a fourth principle; which, He utterly denies, about which, ſo much of his anſwer, as is contradictory to their objections & rejoynders, wholly conſiſts. That, their fourth principle ſeems to be bottom'd upon two grounds.
Firſt, That whoſoever is good, and doth good, ſhall receive a preſent good reward, according to the meaſure of the good he hath done; and, That whoſoever is wicked, and doth wickedly, ſhall be paid with preſent puniſhment, according to the meaſure of his demerits.
Seondly, That if (at any time) a wicked man flouriſh in outward proſperity yet, his flouriſhing is very momentany, and ſuddenly (in this life) turnes to, or ends in viſible judgements. And, That, if (at any time) a godly man be wither'd with adverſity yet, his withering is very ſhort, and ſuddenly (in this life) turnes to, or ends in viſible bleſſings.
Ʋpon theſe two grounds or ſuppoſitions, They raiſe and build their fourth principle, from which, They three make continuall batteries upon the innocency of Job. We may conceive the poſition in this frame.
That, whoſoever is greatly afflicted, and is held long under the preſſure of his affliction, that man is to be numbred with the wicked, though; no other evidence or witneſſe appeare or ſpeak a word againſt him. Hence
The peculiar opinion of Eliphaz riſes thus; That, all the outward evils, which over-take man in the courſe of this life, are the proſeeds of his own ſin, and ſo from the proceſſe of Gods juſtice. He gives us this ſence, for his, in expreſſe termes, Chap. 4. 8. They that plow iniquity and ſow wickedneſſe reape the ſame; which he applies parſonally to Job (Chap. 22. v. 5, 6.) Is not thy wickedneſſe great, and thine iniquities infinite, Thou haſt taken a pledge from thy brother for nought, and and ſtripped the naked of their cloathing, &c. The whole ſcope of his ſpeech bends the ſame way; and is, as if he had ſaid, to Job; Though thy carriage hath been ſo plauſible among us, that we are not able to accuſe thee of ſin, yet theſe judgements accuſe thee, and are ſufficient witneſſes againſt thee; Theſe cry out with a loud voyce, that thou haſt taken a pledge from thy brother for nought, &c. Though we have not ſeen thee act theſe ſins, yet, in theſe effects we ſee thou haſt acted them; The ſnares which are round about thee tell us, thou haſt laid ſnares for others, & he that runs may read how terrible, how troubleſome thou haſt been to the poore, in the terrours which have ſeaz'd thy ſpirit, and in the troubles which have ſpoyl'd thee of thy riches.
Bildad the Shuite ſpeaks ſecond; His opinion is not ſo rigid, as that of Eliphaz. He grants, that afflictions may fall upon a righteous perſon, yet ſo, that if God ſend not deliverance ſpeedily, if he reſtore him not quickly to his former eſtate and honour, then (upon the ſecond ground of the fourth princple) ſuch a man may be cenſured, caſt and condemned as unrighteous. That ſuch was Bildads judgement, in this caſe, is cleare Chap. 8. 5, 6. If thou wert pure and upright, ſurely now he would awake for thee, and make the habitation of thy righteouſneſſe proſperous, Though thy beginning was ſmall, yet thy latter end ſhall greatly increaſe; And verſ. 20, 21. Behold God will not caſt away a perfect man, &c. till he fill thy mouth with laughing, and thy lips with rejoycing. As if he had ſaid, I connot aſſent to my brother Eliphaz, affirming, That every man afflicted, is afflicted, for his wickedneſſe, I (for my part) believe and am perſwaded, that a godly man may be afflicted for the tryall & exerciſe of his graces, &c. but, then I am aſſured, that God never lets him lie in his afflictions, for, as ſoon as he cries and cals, the Lord awakes preſently, makes his habitation proſperous again, and increaſes him more then ever. I grant the Lord may caſt down a perfect man, but, he will not (in this life) caſt him away; no he will ſpeedily fill his mouth with laughing, and his lips with rejoycing.
Zophar, the third Opponent differs from the two former in this great controverſie, affirming, That, the reaſon of all thoſe afflictions, which preſſe the children of men, is to be reſolved into the abſolute will and pleaſure of God; that, we are not further to enquire about his wiſdome, juſtice or mercy in diſpencing them, his counſels being unſearchable, and his wayes paſt finding out. Thus he delivers his mind (Ch. 11. 7, 8.) Canſt thou by ſearching find out God? Canſt thou by ſearching find him out to perfection? It is as high as heaven, what canſt thou do? Deeper then hell, what canſt thou know? verſ. 12. Vaine man would be wiſe, though man be borne like a wild Aſſes colt. In the reſt of his ſpeech, he comes neareſt the opinion of Bildad, verſ. 14, 15, 16. and gives out …s hard thoughts of Job, as either of his brethren, numbring him among the wicked, & aſſigning him the reward of an hypocrite (Chap. 10. 29.) This is the portion of a wicked man from God, and the heritage appointed unto him by God.
Theſe (I conceive) are the Characteriſticall opinions of Jobs three friends, about his caſe. All conſiſtent with thoſe four principles, which they hold in common, all equally cloſing in the cenſure and condemnation of Job, though in ſome things diſsenting and falling off from one another.
But what thinks Job? or how doth he acquit or extricate himſelf from theſe difficulties? very well, His ſentence is plainly this.
That, The providence of God, diſpences outward proſperity and affliction ſo indifferently to good and bad, to the righteous & the wicked, that no unerring judgement can poſſibly be made up, of any mans ſpirituall eſtate, by the face, & upon the view of his temporall. He declares this, as his opinion, in cleare, reſolute and Categoricall termes, (Ch. 9. v. 22, 23.) This is one thing, therefore I ſaid it, He deſtroyeth the perfect and the wicked, if the ſcourge ſlay ſuddenly, he will laugh at the triall of the innocent. Which opinion hath no quarrell at all with any of thoſe three principles, held by Job joyntly, and in conſort, with his three friends, but only with their fourth: which he throughout refutes as heterodox & unſound in it ſelf, as uncomfortable to the Spirits, and inconſiſtent with experiences of the Saints. In the Strong hold and Fort-royal of this holy truth, Job ſecures himſelf againſt all the aſſaults, and ſcatters all the Objections of his Opponents: reſolving to maintain it to the very death; he will lay his bones by this poſition, ſay his unkind friends, what they can against him, & let the moſt wiſe God, doe what he pleaſes with him.
That, he was a ſinner, he readily grants; that, he was an hypocrite, he flatly denies.
That, the Lord was righteous in all his dealings with him, he readily grants. That, himſelf was righteous, becauſe the Lord had dealt ſo with him, he ſtatly denies.
How perfect ſoever he was, he confeſſes, that, he needed the free-grace and mercies of the Lord to juſtifie him, but withall, aſſerts, that he was perfect enough, to justifie himſelfe againſt all the challenges of man.
In theſe acknowledgements of his ſinfullneſſe, and denials of inſincerity. In theſe humblings of himſelf before God, and acquittings of himſelf before men: in theſe implorings of mercy from the Lord, and complainings of the unkindneſſe of his brethren, the strength of Jobs anſwer conſists, and the ſpecialties of it may be ſumm'd up.
'Tis true that through the extremity of his pain, the anguiſh of his ſpirit, and the provocation of his friends, ſome unwary ſpeeches ſlipt from him. For which, Elihu reproved him gravely and ſharply, of which, himſelfe repented ſorrowfully and heartily, all which, the moſt gracious God paſſed by and pardon'd freely, not imputing ſin unto him.
Thus (Chriſtian reader) I have endeavoured (as heretofore of the whole Book, ſo now) to give a brief account concerning the Argumentative part of it: And to repreſent how far in this great Controverſie, the Anſwerer and his Objectors agree in judgement, and where they part.
If this diſcovery adminiſter any help, as a Threed to lead your meditations, through the many ſecret turnings, and intricacies of this diſpute, the labor in drawing it out is abundantly ſatisfied. And if any further light, ſubſervient to this end, ſhall be given in from the Father of lights, that alſo in it's ſeaſon may be held forth and ſet upon a Candle-ſtick.
What, is now received, together with the textuall Expoſitions upon this firſt Undertaking between Eliphaz and Job, I leave in your hands: praying for a bleſſing from on high, to convay truth home to every heart; deſiring earnest prayers for the Spirit of grace and illumination to be powred out, according to the meaſure of the gift of Chriſt, upon
April 28 1645. Your very affectionate Friend and Servant in this worke of the Lord Joſeph Caryl.