Exposition of Job 32-24, Commentary on Job · Chapter 33

Exposition of Job 32-24 · Commentary on Job · Chapter 33

p. 194JOB. Chap. 33. Verſ. 8, 9, 10, 11.

Surely thou haſt ſpoken in my hearing, and I have heard the voyce of thy words, ſaying,

I am clean without tranſgreſſion, I am innocent, neither is there iniquity in me.

Behold, he findeth occaſions againſt me, he counteth me for his enemy.

He putteth my feet in the ſtocks, he marketh all my paths.

ELihu having ended his ſweet ingenuous and inſinuating Preface, falls roundly to his buſineſs, and begins a very ſharp charge. Bitter pills will hardly downe, unleſſe guilded over and wrapped in ſugar; nor will any mans ſtomack receive and digeſt them, unleſſe well prepared. Elihu was wiſe enough to conſider this; He knew well, what he had to ſay, and with whom to doe, and therefore layd his buſineſs accordingly.

In this charge (to give a briefe of the parts of it) Elihu tells Job; firſt, he had heard him ſpeak (v: 8.) Secondly, he tells him what he hath heard him ſpeak: And that may fall under theſe two heads; Firſt, that he had heard him juſtifying himſelfe, (v: 9.) I have heard thee, ſaying, I am cleane without tranſgreſſion, I am innocent, neither is there iniquity in me. Secondly, He had heard him unduely reflecting upon God, and that two wayes; Firſt, as over-ſeverely obſerving him, as it were, to gather up matter againſt him, in the beginning of the 10^th verſe, and in the latter end of the 11^th. Behold, he findeth occaſion againſt me, and marketh all my paths. That's one reflection, and a very ſore one upon God. Secondly, Elihu chargeth him with reflecting upon God, as over-ſeverely dealing with him. That we have (v: 10^th and 11^th) He counteth me for his enemy, he putteth my feet in the ſtocks, &c. Theſe things (ſaith Elihu) I have heard thee, ſaying; And having ſayd all this, he had indeed ſayd enough to make him blame-worthy.

p. 195Verſ. 8. Surely thou haſt ſpoken in my hearing, and I have heard the voyce of thy words, ſaying.

There is nothing difficult in this verſe. That which we render, Thou haſt ſpoken in my hearing, is in the text; Thou haſt ſpoken in mine eare; that is, I have not gathered up what I bring againſt thee upon uncertaine reports, But have been an eare-witneſſe of them. I have been one of thine hearers, I have ſtood by thee attentively, while thou hast been complaining ſo bitterly. Surely thou haſt ſpoken in mine eare, And I have heard the voyce of thy words, ſaying.

Thus and thus, as it followeth in the next words. As if Elihu had ſayd; O Job, while I conſider thy preſent ſuffering condition, I deny not that thy affliction is great, and thy croſſe heavie; I deny not that thy afflictions are many, and of long continuance; I deny not that in the debate held with thy friends, thou haſt ſpoken many things well, and haſt inſisted upon very profitable and remarkable truths: nevertheleſſe, I cannot diſſemble my diſlike of ſome things thou haſt ſpoken, and muſt tell thee plainly wherein either through paſſion, or want of information, thou haſt been much miſtaken. And yet thou ſhalt ſee that I will not impoſe my ſenſe upon thy words, nor ſtrain nor torture them by undue and odious inferences to thy diſadvantage; But ſhall recollect and fairly repreſent ſome paſſages which have fallen from thee, and ſhew thee the error of them. I know thou canſt not deny that thou haſt ſayd the things which I am offended with; and I believe when thou haſt heard me a while, and conſidered better of them, thou wilt not undertake to defend them. Surely thou haſt ſpoken in my hearing, and I have heard the voyce of thy words, ſaying, I am cleane, &c.

Firſt, In that Elihu coming to charge Job about what he had ſpoken, profeſſeth he had been a ſerious hearer of him, while he was ſpeaking.

Obſerve.

What we object againſt others, we ſhould have good evidence and proofe of it our ſelves.

There are two infallible witneſſes, or they may be ſo; Firſt, eye-witneſſes, ſuch as have ſeene that which they ſay; the witneſs of p. 196the eye is ſureſt as to what is done. Secondly, Eare-witneſſes, and they are the ſureſt as to what is ſpoken. We ſhould not take up accuſations by heare-ſay, but be able to ſay, we have heard the accuſed ſay it. Thus ſaid Elihu, I have not taken up this matter by the way, from thoſe I met with, But I have been upon the place my ſelfe; I ſtood by thee and heard while theſe words dropped from thy mouth. Many report what they never heard, they report upon report; as thoſe accuſers in the Prophet, (Jer: 20.10.) Report (ſay they) and we will report it. They cannot ſay, as Elihu, You have ſpoken it in our hearing, and we have heard the voyce of your words, but we heare you have ſpoken it; or you are famed for ſpeaking it. How many tranſgreſs the rules of charity, and break the bonds not only of civill friendſhip, but of Chriſtian love, upon reports of what others report. 'Tis dangerous to report more of others, then we have heard them ſay, till (at leaſt) we are ſure the reporters heard them ſay it.

Againe, When Elihu ſaith, Thou haſt ſpoken in my hearing, and I have heard the voyce of thy words; He would convince Job to the utmoſt.

Hence note.

To accuſe or condemne any man out of his owne mouth, must needs ſtop his mouth. Or, To be condemned out of our owne mouth, is an unanſwerable condemnation.

When our owne ſayings are brought againſt us, what have we to ſay? Chriſt told the evill and unprofitable ſervant, who would needs put in a plea for his idleneſs, and excuſe himſelfe for hideing his Lords talent in a napkin (that is, for not uſing or improving his gift) (Luk: 19.22.) Out of thine owne mouth will I judge thee, thou wicked ſervant; I will goe no further then thy owne words. And we ſee, as that evill ſervant had done nothing before, ſo then he could ſay nothing, becauſe judged out of his owne mouth. When the offenders tongue condemneth him, who can acquit him? (Pſal: 64.8.) So they ſhall make their owne tongue to fall upon themſelves. The tongues of ſome men have fallen upon them, and cruſht them like a mountaine, and they have been preſſed downe, yea irrecoverably oppreſſed with the weight of their owne words. The Apoſtle Jude tells us what the Lord will do when he comes to Judgement, in that great and ſolemne day of p. 197his ſecond Appearing, (v: 15.) He ſhall convince all that are ungodly, of all their ungodly deeds, which they have ungodly committed, and of all their hard ſpeeches, which ungodly ſinners have ſpoken againſt him. He ſhall ſay to them, are not theſe your words? can you deny them? or have you any plea for them? Have you not ſpoken theſe things in my hearing? And have I not heard the voyce of your words, ſpeaking thus and thus reproachfully of my wayes, ordinances, and ſervants? This is like wounding a man with his own weapon, 'tis like the act of David in cutting off the head of Goliah with his owne ſword. He that is condemned by his owne ſaying, dyeth by his own ſword. David ſaith of ſychophants and ſlanderers (Pſal: 55.21.) Their words were ſmoother then oyle, yet were they drawne ſwords. Such draw theſe ſwords with an intent to wound other mens reputation or good name, but they ofteneſt wound their owne; And as their words who ſlander others, rebound upon themſelves, and turne to their owne diſgrace, ſo alſo doe theirs for the moſt part, who are much in commending or poſſibly only (which was Jobs caſe) in vindicating themſelves. Surely thou haſt ſpoken in my hearing, &c.

But what had Elihu heard Job ſpeake? the next words are an anſwer, or declare the matter of his ſpeech; and in them, as was ſaid before in opening the Context; Elihu firſt chargeth him with an over-zeale in juſtifying himſelfe, I have heard the voyce of thy words, ſaying;

Verſ. 9. I am cleane without tranſgreſſion, I am innocent, neither is there iniquity in me.

This thou haſt ſayd, and this I charge upon thee as a great iniquity. For the clearing of theſe words, I ſhall doe theſe foure things, becauſe upon this charge the whole diſcourſe of Elihu throughout the Chapter depends.

Firſt, I ſhall give the ſence and explication of the words as here expreſſed by Elihu, and ſome briefe notes from them.

Secondly, I ſhall ſhew what matter of accuſation, or of fault there is in theſe words of Job, as brought by Elihu in charge againſt him, or how ſinfull a thing it is for any man to ſay he is without ſin.

Thirdly, I ſhall enquire what ground Job had given Elihu to charge him with ſaying theſe things.

p. 198Fourthly, (which followeth upon the third) I ſhall inquire whether Elihu dealt rightly and fairely with Job, in bringing thi ſore and ſevere charge againſt him.

Firſt, To open the words, as they are an aſſertion, Thou haſt ſayd, I am cleane without tranſgreſſion, I am innocent, neither is there iniquity in me. Some diſtinguiſh the three terms uſed in the text, as a deniall of three ſeverall ſorts of ſin. Firſt, That, by being cleane without tranſgreſſion, he intends his freedome from ſins againſt ſobriety, or that he had not ſinn'd againſt himſelfe. Secondly, that, by being innocent, his meaning is, he had not done impiouſly againſt God. Thirdly, that, by having no iniquity in him, he cleares himſelfe of wrong done to man. Theſe three ſorts of ſin, containe ſin in the whole latitude of it. All ſin is either againſt our ſelves, ſtrictly called intemperance, or againſt God, ſtrictly called impiety, or againſt man, ſtrictly called unrighteouſneſſe. But though this hath a truth in it, as to the diſtinction of ſins, yet it may be over-nice to conclude Elihu had ſuch a diſtinct reſpect in theſe diſtinct expreſſions; And it may be queſtioned whether the words will beare it quite thorow. Therefore I paſſe from it and leave it to the readers Judgement.

Further as to the verſe in generall, we may take notice, that the ſame thing is ſayd foure times; twice affirmatively, I am cleane, I am innocent; And twice negatively, I am without tranſgreſſion, There is no iniquity in me.

I am cleane without tranſgreſſion.

The word which we render cleane, implyeth the cleaneſt of cleanneſſe; 'tis rightly oppoſed to the word tranſgreſſion, which ſignifieth, a defection or turning off from God. Every ſin in the nature of it, is a defection from God; but ſome ſins are an intended or reſolved defection from him. Some even throw off the ſoveraignty of God over them, and his power to command them, not being willing to ſubmit their backs to his burden, nor their necks to his yoke. Theſe are juſtly called ſons of Belial, they not only tranſgreſſe the Law, but throw off the yoke of Chriſt from their necks, and his burden from their ſhoulderS, and ſay (like them, Luke 19.14.) We will not have this man reigne over us. So then, when Job ſayd, I am cleane without tranſgreſſion, he may be very well underſtood thus; Though I have many failings, yet p. 199I am free from defection, though I have many weakneſſes, yet I am free from rebellion and obſtinacy. I ſtill retaine an entire love to God, and am ready to ſubmit to his will, though I often find my heart, through corruption, riſing up against my duty; I am turned aſide through the ſtrength of temptations, but I turne not aſide through the bent of my affections. This doubtleſſe or ſomewhat like this was Job's ſence when ever he ſayd, I am cleane without tranſgreſſion.

Hence note.

Firſt, Tranſgreſſion is a pollution, or, Sin is a defilement.

If once men ſtep over or beſides the line and rule of holineſſe the Law of God (which to doe is tranſgreſſion) they become unholy. Job ſuppoſed himſelfe uncleane, if guilty of tranſgreſſion. Sin is an uncleane thing, and it maketh man uncleane. This the Church confeſſed (Iſa: 64.6.) We all are as an unclean thing, or perſon; As if they had ſaid, Time was, when there was a choice people among us, who kept themſelves pure from common defilements; But now the contagion and corruption is ſo epidemicall and univerſal, that the whole body of our people lookes like a lump of filthineſſe and uncleanneſſe. We are over-ſpread with a loathſome Leproſie from head to foote, from top to toe. Holineſſe keeps us faire, and righteouſneſſe ſweet.

Secondly, Note.

A ſinleſſe perſon is a cleane perſon.

When we arrive at perfect freedome from ſin, we ſhall be cleane indeed, perfectly cleane. And according to the degree or proportion of our freedome from ſin in this world, is our cleanneſſe in this uncleane world.

Secondly, Thou haſt ſaid, I am innocent; ſo we read; There are two ſignifications given by the learned, which are of very uſefull conſideration for the clearing up of this text. Firſt,foreign a foreign Tegere & pretegere unde foreign portus, in quo naves ſunt tectae et …iae a vento. Merc: the Hebrew word which we tranſlate innocent, is derived from a roote which ſignifieth to hide, to cover, or protect; And that two wayes; Firſt, to protect actively, or to defend others; Secondly, It notes protection paſſively, or to be protected by another. Some conceive that Elihu here intended it of Job in an active ſignification, whereas we ſay, I am innocent, they ſay, I protect, p. 200and ſo referre to him, as a Magiſtrate I have protected the oppreſſed, I have protected thoſe whom the ſons of violence have proſecuted. Indeed Job ſpeaks his practice much in that (Chap: 29. 12.) I delivered the poore that cryed, and the fatherleſs, and him that had none to helpe him; The bleſſing of him that was ready to periſh came upon me, and I cauſed the widdows heart to ſing for joy. Job had been a great Protector of the poore; And by this word the Hebrews expreſſe an haven or harbour for Ships; Becauſe harbours or havens are places of protection to Ships; Firſt, they are places of protection to Ships from winds and ſtorms, they are ſafe places from rocks, ſhelfs and ſands; 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 ſhee is abroad at Sea, if enemies come ſhee muſt ſhift for her ſelfe, ſhee muſt run or fight, but in the harbour ſhe is under the protection of the State or Country where ſhe arriveth. Thus all Magiſtrates are or ſhould be, a juſt Magiſtrate is a good harbour for all that are in danger of the winds and ſtormes, of the rocks and rage of wicked men. Good Governours are an harbour, and oppreſſors like ſtorms and rocks. That's one ſence of the word in the active ſignification. And taking it in this ſence Job aſſerts highly for his owne honour, while he ſaith, I have been a protectour of the oppreſſed, I have been a harbour or a haven to the weather-beaten poore.

Secondly, Others take this protection paſſively, I have been protected. Job was once protected from all outward evill, from the invaſion of devills and evill men. God made ſuch an hedge about him, that Satan could not touch him. But the ſence given of this protection here intended is ſpirituall, I 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 Apoſtle Peter ſpeaks) is in the world through luſt. And that is a bleſſed, yea the beſt part of a Saints protection, he is kept through the power of God through faith unto ſalvation; He is not given up to the defilements and apoſtacy of times or places, the Lord preſerves his ſpirit and his wayes pure and cleane. Our tranſlation, I am innocent, compared with this, I have been kept or protected from ſin. The one is a very good expoſition and illuſtration of the other; For innocency is our ſafety, and integrity our beſt keeper. Innocency p. 201is our faire haven, and ſafeſt harbour. When the windes are higheſt, and the Seas moſt rough and angry, there; if any where, we may ſhelter and anchor our ſelves from the ſtorme and tempeſt. Thus David prayed (Pſal: 25.21.) Let integrity and uprightneſs preſerve me; that is, let me be preſerved in mine integrity and uprightneſs. And that he had been ſo preſerved, he tells us (Pſ: 41.12.) As for me thou upholdeſt me in mine integrity. He that can ſay, I am innocent, ſhall have cauſe to ſay, I am protected; the innocent perſon is under covert; God protecteth the innocent, yea maketh innocency their protection. Man is never ſo well ſhelter'd, as by the righteouſneſs of Chriſt, and by his own innocency. 'Tis guilt which leaves our breaſt naked to every dart and thruſt.

Againe to come a little nearer to our tranſlation (though this be very ſignificant) I am innocent; 'Tis a negative, I have done no hurt, or I have no guilt upon me. The Rabbins tell us,foreign ex Rabinico verbo foreign exponunt quod ſignificat pectere & ſe mundare. Lotus ego. Targ: Terſus ego ſum. Coc: the word cometh from a roote which ſignifieth to waſh, and ſo the Chaldee Paraphraſe renders, I am waſhed; Others thus, I am bruſhed or comb'd; Mr Broughton, I am neat, like a man that hath put on his apparrell decently; ſome are in a ſlovenly habit, or their cloaths are foule; but Job could ſay as to his better part and ſpirituall cloathing, I am innocent, waſhed, bruſhed, comb'd. I have no filth in my skirts, nor fouleneſſe in my hands. I goe not in the naſty habit of ſin, but in the lovely, comely, beautifull dreſſe of Grace. Thus various is the ſence of the word which we tranſlate innocent. Job's converſation was ſo well ordered, that it had not a plight nor an haire (common infirmities excepted) amiſſe or out of order. Our tranſlation gives in his mind fully, yet it is not unprofitable to take in this plenty and copiouſneſs of elegant metaphors riſing out of the original words, here rendred, I am innocent. But if we take the word ſtrictly, then to be innocent, is to doe or to have done no hurt, to be harmeleſſe, and ſo guiltleſſe of the hurt or harme of any.

Hence note.

Sin is an hurtfull thing.

It hurts, firſt our ſelves; Secondly, it hurts others in whoſe ſight it is committed, either firſt by the ill example given them, or, ſecondly, by injury done to them; either firſt in their credit, or, ſecondly, in their eſtates. Yea, thirdly, ſin hurts God himſelfe; p. 202It hurts God in his honour. Innocency is properly that which doth no hurt; Innocent perſons are harmeleſſe perſons; no man ever hurt himſelfe, or others, much leſſe the name and honour of God, while he holdeth his innocency.

Job's laſt aſſertion is; Neither is there iniquity in me.

foreign, pravitas eſt rectitudini oppoſita.Iniquity is that pravity either of ſpirit or action which is contrary to all that righteouſneſs or rectitude which the rule of 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 ſcope and mark, to which we ſhould direct our whole courſe. Iniquity is an unequall an undue or crooked thing. It turneth others from their right, and is it ſelfe a continuall ſwerving from it. So much for the opening of theſe words, as they are a propoſition containing a charge brought againſt Job, I have heard the voyce of thy words, ſaying, I am cleane from tranſgreſſion, I am innocent, neither is there iniquity in me.

The ſecond poynt propoſed was, to conſider what matter of accuſation there is in theſe words. Matters of accuſation ariſe from our evill deeds; That we are not cleane from tranſgreſſion, that we are not innocent, that there is much iniquity in us; theſe are properly matter of accuſation. But here Elihu makes it matter of accuſation, that Job ſayd, he was cleane from tranſgreſſion, that he was innocent, that there was no iniquity in him. And indeed, to be charged with the greateſt tranſgreſſion, is not more then this, to be charged with ſaying, we are cleane from tranſgreſſion. To ſay we have no ſin, is very ſinfull, to ſay we are without iniquity, is a ſaying full of iniquity, (1 John 1.8.) If we ſay we have no ſin (Here is Job ſaying ſo, as Elihu chargeth him) we deceive our ſelves, and the truth is not in us. And (v: 10.) If any man ſay, he hath no ſin, he maketh God a lyar, and his word is not in him. Now what greater ſin can there be, if we conſider the force of theſe two verſes, then for any man to ſay he hath no ſin? How extreamly ſinfull this is, may be ſhewed in foure things.

Firſt, It is extreame pride for any man to ſay; I have no ſin; What is pride? but an over-reckoning of our ſelves. When we p. 203value our ſelves, 'tis beſt to doe it at an under rate, and to ſay leſſe of our ſelves (if it may be) then we are, as Paul did, who called himſelfe leſſe then the leaſt of all Saints; Pride alwayes over-reckons and caſts us up more then we are worth. Some reckon their temporall and many more their ſpirituall eſtates at many thouſands (as I may ſay) when upon a true account they are worſe then nothing. So did the Church of Laodicea (Rev: 3.17.) Thou ſayeſt I am rich, and encreaſed with goods, and have need of nothing, and knoweſt not that thou art wretched, and miſerable, and poore, and blind, and naked. They who are ſoule-blind, cannot ſee either how bad they are, or what good they want; Nothing hinders the ſight of our wants ſo much as a conceit that we are full.

Secondly, It is the greateſt deceit, even ſelfe-deceit, to ſay or ſuppoſe that we are (in this ſence) cleane without tranſgreſſion; ſo ſaith that text of the Apoſtle (v: 8.) He that ſaith he hath no ſin, deceiveth himſelfe. It is bad enough to deceive others, and woe to them that doe ſo; but how bad is their condition who deceive themſelves! He is in an ill condition who is deceived by others; But if a man deceive himſelfe, where ſhall he have his amends? Selfe-admirers, and ſelfe-flatterers, are the Greateſt ſelfe-deceivers. And who or what ſhall be true to that man, who is falſe to himſelfe?

Thirdly, It is a lye and the greateſt lye, (that's more then a bare deceit) for it is ſuch a lye as leaveth no truth at all in us. He that ſaith he hath no ſin in him, hath no truth in him; what hath he in him then, but a lye? Every ſin is a lye, and he that ſaith he hath no ſin in him, hath nothing of truth in him; what hath he then in him, or what is he, but a lye? (v: 10.) The word of God is not in him, which is the treaſury of all truth; and therefore he hath no truth in him, nor can have, till he hath repented of that lye.

Fourthly, (that ye may ſee there is exceeding much in this charge) To ſay ſo, is blaſphemy, and the higheſt blaſphemy; Why? Becauſe it makes God a lyar, …e that ſaith he hath no ſin, doth not only deceive himſelfe, but as much as in him lyeth, he makes God a lyar (v: 10.) To deceive with a lye, is the worſt ſort of deceivings; and what lye is worſe then, or ſo bad as that which makes the God of truth a lyar, and turnes the truth of p. 204God into a lye. Lay theſe foure conſiderations together, and then it will appeare how heavie a charge is contained in theſe words, when Elihu ſaith he had heard Job ſay, he was cleane without tranſgreſſion, he was innocent, and no iniquity in him.

Therefore, thirdly, conſider a little further, what occaſion had Job given Elihu to ſay that he had ſayd, I am cleane from tranſgreſſion, &c.

I anſwer, There are ſeverall paſſages upon which Elihu might pitch this charge; I will only name foure texts, out of which, poſſibly this might ariſe. Firſt, (Chap: 10. 7.) where Job ſpeaking to God himſelfe ſaith; Thou knoweſt that I am not wicked. He appealed to the knowledge of God himſelfe in the thing. The ſecond may be collected from (Chap: 16. 17.) Not for any injuſtice in my hand, alſo my prayer is pure. The third, from (Chap: 23. 10.) But he knoweth the way that I take, when he hath tryed me I ſhall come forth as gold; My foot hath held his ſteps, his way have I kept and not declined. In the fourth place Elihu might take thoſe words (Chap: 27. 5.) God forbid that I ſhould juſtifie you, till I die I will not remove my integrity from me. My righteouſneſs I hold faſt, and will not let it goe, my heart ſhall not reproach me as long as I live. All theſe are Job's aſſertions concerning his owne innocency, And theſe or ſuch like paſſages as theſe, Elihu ('tis likely) being an attentive hearer, had obſerved and picked up as the matter of this firſt part of his charge, Job's ſelf-juſtification.

Fourthly, and laſtly, let us conſider whether Elihu did rightly bring this charge againſt Job from theſe ſayings? or whether he dealt ſo ingenuouſly with Job as he promiſed, while from theſe or the like paſſages he ſaith, Job had ſayd, I am cleane without tranſgreſſion, &c.

For anſwer, firſt, take notice that Elihu was not the firſt that had charged Job thus; he had been thus charged by his three friends before. Zophar ſayd (Chap: 11. 4.) Thou hast ſayd my doctrine is pure, and I am cleane in thine eyes; that is, in the eyes of God. Eliphaz ſeem…s to ſay as much (Chap: 15. 14.) What is man that he ſhould be clean? and he which is borne of a woman that he ſhould be righteous? While Eliphaz put theſe queſtions, he intimated that Job had made ſuch affirmations. Bildad likewiſe was upon the ſame ſtrain with him (Chap: 25. 4.) How p. 205then can man be juſtified with God? or how can he be cleane that is borne of a woman? We ſee then, this was not the firſt time by three, that Job had heard this charge, and had made anſwer for himſelfe. And as theſe charges, ſo Job's anſwers have been opened heretofore upon thoſe former paſſages, and therefore I ſhall not ſtay much upon the poynt here. Yet becauſe Elihu reaſſumes this argument, yea makes it his ſtrongeſt argument againſt Job, I ſhall a little conſider whether he did rightly or no in this thing.

To cleare (which we muſt remember) that Job's innocency had received a three-fold teſtimony in this booke.

Firſt, He received a teſtimony from God himſelfe, and that a very notable and glorious one (Chap: 1. 8.) Haſt thou conſidered my ſervant Job, that there is none like him in the earth, a perfect and an upright man.

Secondly, He received a further teſtimony from the pen-man of this book, who having recorded the ſeverall afflictions of Job, and his behaviour under them, repeats it twice (Chap: 1. 21. Chap: 2. 10.) In all this Job ſinned not, nor charged God fooliſhly. The teſtimony which God gave him, referred to his former actions or converſation before his affliction. The teſtimony which the writer gave him, referred ſpecially to his latter words or ſpeeches under his affliction. Beſides theſe teſtimonies which are not at all queſtioned nor can be; we find a third teſtimony, and that he gives of himſelfe. Now though Elihu did highly reverence the teſtimony which God had given (if we may ſuppoſe he had notice of it) and would alſo the teſtimony of the pen-man of the booke, had it then been written; yet he queſtioned the teſtimony which Job gave of himſelfe. Now, that there was ſome ſeverity in this charge upon that ſuſpition, may appeare by conſidering it in a few particulars.

Firſt, It muſt be ſayd on Job's part, or in favour of him, according to truth, that he never affirmed, he was not a ſinner. Nay we ſhall find him more then once, twice, or thrice, confeſſing the ſinfulneſs of his nature, and the ſins of his life. We find him alſo confeſſing that notwithſtanding all the righteouſneſs and integrity in him, yet he would owne none of it before God; and that if he ſhould juſtifie himſelfe, his owne cloaths would abhorre him. Therefore Job was far from ſaying he had no ſin in him, in a ſtrict ſence.

p. 206Secondly, Moſt of thoſe paſſages wherein he ſpeakes of himſelfe as cleane and righteous, may be underſtood of his imputative cleanneſs and righteouſneſs, as a perſon juſtified in the redeemer, of whom he ſpake with ſuch a Goſpel ſpirit and full aſſurance of faith, that he might well aſſert this of himſelfe, I know that being juſtified, I am cleane and without ſin. It is no fault for a believer to ſay, I am cleane without tranſgreſſion, through free Grace, in the righteouſneſs of Jeſus Chriſt. Much of what Job ſpake in this matter is to be taken that way.

Thirdly, When Job affirmes theſe things of himſelfe, we may ſay this in favour of him, he meanes it of great tranſgreſſions. The words in the text note defection and wilfull ſwerving from the right way. His friends charged him with hypocriſie, with oppreſſion, with taking the pledge for nought, with ſtripping the naked of their clothing. Thine iniquity is great (ſaid Eliphaz) and thy ſin is infinite. Now ſaith Job, I am cleane, I have no ſuch tranſgreſſions. And he might well anſwer his friends charge of impiety againſt God, and iniquity towards men, with a flat deniall, yea with an affirmation of the contrary; There is no ſuch iniquity in me, prove it if you can. He was unblameable in the ſight of man.

Fourthly, In favour of Job this may be ſayd; what he ſpake of himſelfe and of his owne righteouſneſs, was upon much provocation, of when his ſpirit was heated by his friends, who ſo conſtantly urged theſe crimes againſt him. In theſe heats he ſpake highly of himſelfe, and though it doth not excuſe any mans ſin when he hath ſpoken ſinfully, to ſay I was provoked; yet it doth abate the greatneſs of the ſin. Good Moſes (who was the meekeſt man upon the earth) when through provocation he ſpake unadviſedly with his lips, felt the ſmart of it, and God reckoned ſorely with him for it: Yet to ſpeake amiſſe upon provocation, is not ſo much amiſſe, as to ſpeake ſo in cold blood, or unprovoked.

Fifthly, Elihu might have put a fairer interpretation and conſtruction upon theſe ſayings of Job; He might have taken them in the beſt ſence, as Job meant them, that he was righteous, cleane and innocent in all his tranſactions with men, and had not wickedly at any time departed from God. And then ther had not been ſuch matter of fault in what he ſaid, as was broughe againſt him.

p. 207Yet, in vindication of Elihu, it muſt be granted, Job gave him occaſion to rebuke and blame what he had ſaid, and that chiefly upon theſe three accounts.

Firſt, Becauſe he ſpake many things of himſelfe which had an appearance of boaſting, and ſo of vaine ſpeaking. A little truly ſayd of our ſelves, or in our owne commendation, may be thought too much, how much more, when we ſay much.

Secondly, He ſpake ſuch things as carri'd a ſhew of overboldneſs with God. He did not obſerve his diſtance, as he ought, when he ſo earneſtly preſſed for a hearing to plead his cauſe before God; eſpecially, when he ſo often complained of the ſeverity of Gods proceedure with him, with which Elihu taxeth him directly in the two verſes following. Upon both theſe grounds Elihu thought (and was no doubt guided in it by the Spirit of God) to cut him to the quick, that Job might learne to ſpeake more humbly of himſelfe, and more temperately to God. And therefore

Thirdly, The Lord did righteouſly, yea and graciouſly let out the ſpirit of Elihu upon him in another way then his friends before had done. He did not charge him with wickedneſs in fact, but dealt with him about the unwarineſs of his words. Job could not ſay he had never ſpoken ſuch words, for ſuch words he did ſpeake, though he did not ſpeake them as Elihu tooke them. When words are out they muſt ſtand to the mercy of the hearers, and abide ſuch a judgement as may, with truth be made of them, though poſſibly, beſides the purpoſe of the ſpeaker. A man (in that caſe) is not wronged, he ſhould learne to ſpeak more warily, and not give occaſion of offence. Doubtleſſe the Lord had a gracious intent upon Job, in ſtirring the ſpirit of Elihu to repreſent his words in the hardeſt ſence, that he might humble him. Job's ſpirit was yet too high and not broken enough, as it was afterwards. Nor doth Job reply or retort upon Elihu for this; And when the Lord himſelfe began to deal with him, he ſaith, Who is this that darkeneth councell by words without knowledge (Chap: 38. 2.) and Job himſelfe being brought upon his knees confeſſeth (Chap: 42. 3.) I have uttered that I underſtood not, things too wonderfull for me, which I knew not: I have been too bold I confeſſe. Though it was not Jobs purpoſe or meaning to ſpeake ſo (he had integrity in what he ſpake) p. 208yet his words did beare ſuch a conſtruction. And the Lord ſuffer'd Elihu to urge them upon him to the utmoſt.

Yet, notwithſtanding all that hath been ſayd, I doe conceive, that Elihu had not the leaſt imagination, that the meaning of Job in thoſe aſſertions concerning himſelfe, was, that he had not ſinned at all, or that there was no ſin in him; But taking his words in the beſt and faireſt conſtruction they could beare, he yet ſaw cauſe to check and reprove him, for ſaying ſo much, in that condition, about his innocency; whereas he ſhould have been chiefly taken up in glorifying God, and humbling himſelfe under his mighty hand. So much for the anſwer to the fourth query, what reaſon Elihu had to charge Job thus? It hath been ſhewed wha… may be ſayd in favour of Job; And alſo, that Elihu might without breach of charity charge him with theſe ſayings.

To ſhut up this verſe, take only two briefe notes from the whole.

Firſt, The best of men have their failings, and are apt to over-report themſelves.

Our moſt deliberate actions and ſpeeches have ſome tincture of the fleſh, how much more thoſe which paſſe us in a paſſion. Though Job ſpake what was true, yet he ſpake more then was meete. And they that heard him might take juſt occaſion of offence, not knowing his ſpirit and the ſtrain of his heart in ſpeaking ſo. The Apoſtle James ſaith (James 3. 2.) If any man offend not in word, the ſame is a perfect man, and able alſo to bridle the whole body. He hath a mighty command over his ſpirit, that can command his tongue; eſpecially when he is provoked. It is a reall part of perfection, not to offend in word. This good man ſpake many things well, yet all was not well ſpoken.

Againe, In that Job ſpake thus, under the preſſure of affliction. Obſerve.

In times of affliction it is better to be much in bewailing of ſin, then in making reports wherein we have not ſinned.

There will no hurt come of that; but while we are reporting our innocency, and good deeds, though what we ſpeak be true, yet 'tis ſubject to conſtruction, and layeth us open to reproofe.

Laſtly, We may learne from the dealing of Elihu with Job, p. 209That in all diſputations, and matters of controverſie with others, we ſhould take heed, that we faſten no uncharitable interpretation upon the words of our adverſary, nor adde any thing of our owne to them, nor wreſt them beſides their grammaticall and genuine conſtruction; yet even thoſe ſpeeches which are true in ſome reſpect, if they exceed the bounds of modeſty, may freely be reprehended. For we ought not only to doe that which is good, and ſpeake that which is true for the matter, but we ought to doe and ſpeake in a good or becoming manner. Thus farre of the firſt fault which Elihu found and reproved in Job, his over-confidence in ſaying he was not faulty, or in juſtifying himſelfe. In the two next verſes, he blames him with reflecting over-boldly and unduely upon the dealings of God; The particulars whereof were expreſſed before in opening the whole Context, and come now to be further opened.

Verſ. 10. Behold, he findeth occaſions againſt me,Quaerit adverſum me et invenit confractiones, i.e. ut confringat et irrita faciat omnia mea ſtudia, inſtituta et conatu…, ut nihil oſſequar eorum, quae quaero et inſtituo. Merc: Ecce confractiones adverſum me invenit. Bez: foreign confractiones, contritiones et quaſi abolitiones. Sunt qui reddunt occaſiones, quaſi eſſet foreign literis tranſpoſitis, alij querelas. Radix foreign inde Hiphit foreign fregit, confregit irritum fecit. Merc: and counteth me for his enemy.

Theſe words containe the firſt part of the ſecond charge. For the clearing of which I ſhall firſt explicate the words, & then by way of obſervation, ſhew what matter of charge or evill there is in them.

Behold, he findeth occaſions againſt me.

I have heretofore ſhewed the emphaſis of that word, Behold; And therefore, I paſſe it here; Behold, He (that is, God) findeth occaſions againſt me, or, (ſtrictly from the Hebrew) he findeth breaches.

The verbe is tranſlated Breake (Pſal: 141.5.) It imports ſuch a breaking as is alſo a bringing to nought (Pſal: 33.10.) 'Tis likewiſe applyed to the breaking of the heart by diſcouragements (Numb: 32.7.) And it is ſignificantly enough tranſlated here, He findeth breaches against me; that is, ſomething or other to make a breach upon me, ſomething to complaine of againſt me. The word is rendred in theſe three ſences; Firſt, An occaſion; Secondly, A Breach; Thirdly (as the Septuagint) a complaint or accuſation. We may joyne all three together; for a complaint p. 210or accuſation is commonly an occaſion of breaches among men;foreign. Accuſationem autem adverſum me invenit. Sept: Qui querelas am…t, quaerit occaſiones unde illas excitat. Bold: Deus ſtudioſè quaeſivit anſam me perſequendi. he that loves breaches will ſeeke, and ſeldome miſſeth occaſions of complaint. We ſay of a man that is of a troubleſome ſpirit, and given to contention (which is alſo Mr Broughtons tranſlation) Behold, he picketh a quarrell againſt me; though I give him no juſt matter of offence, yet he either findeth or maketh one. Thus moſt of the Hebrew writers carry it; he f…nde…h occaſions to alter his former courſe with me, to caſt me off, to lay his hand upon me, even to ruine and break me to pieces.

Hence obſerve.

To ſeeke occaſions againſt another is hard and uncharitable dealing.

Joſephs brethren were very ſuſpitious of this (Gen: 43.18.) The men were afraid becauſe they were brought to Joſephs houſe, and they ſaid, becauſe of the money that was found in our ſacks mouth the firſt time, are we brought in that he may ſeek occaſion againſt us; As if they had ſaid, we well perceive he would gladly have ſome matter to accuſe us, and ſo to detaine us upon that occaſion. Thus ſaid the King of Iſrael (2 Kings 5.7.) when Naman came to him with a meſſage from his Prince to deſire him that he would heale him of his Leproſie; The King of Iſrael began preſently to ſtartle, and thought it was nothing but a meere trick and a device to bring on ſome further deſigne, what? ſaid he, Am I God to kill and make alive, that this man is come to me, wherefore conſider I pray you, and ſee how he ſeeketh a quarrell againſt me. They may be judged to watch for a diſcourteſie who deſire courteſies of us beyond our power. This made the King of Iſrael jealous, that the King of Syria being confident of future ſucceſſe, by his former ſucceſſes againſt Iſrael, was by this device only ſeeking an occaſion to renew the warre. We have an eminent Scripture to this purpoſe (Dan: 6.4, 5.) Daniel being advanced high at Court, it drew a great deale of envie upon him among the Princes and Preſidents; and therefore they reſolved to try their utmoſt to pull him down; And hereupon (ſaith the text) they ſought occaſions againſt Daniel concerning the kingdome; that is, they enquired narrowly into his proceedings as to the mannagement of that great power and truſt which the King had committed to him in civill things, but they could find no occaſion, p. 211nor fault; foraſmuch as he was faithfull. They could not pick a hole in his coate (as we ſay) neither was there any error or fault found in him. When this would not doe, then they would needs goe another way to worke (envie is reſtleſſe) and becauſe they were diſappointed in their firſt attempt about civills, they proceeded to matters of religion; Then ſaid thoſe men we ſhall not finde occaſion againſt this Daniel, except we finde it in regard of the Law of his God. And we ſee in the following parts of the Chapter, what occaſion they found againſt him. This is hard dealing indeed, and it is quite contrary to the Law of Love in all the actings of it. The Apoſtle aſſures us (1 Cor: 13.7.) Love beareth all things, Love hath ſtrong ſhoulders to beare wrongs and injuries, and Love believeth all things; not that a believer is a vaine credulous perſon, giving out his faith he knows not how, or to he knows not what; but he believeth all things to the utmoſt line of truth and reality, as alſo of appearance and probability; he that loves is very willing to believe that things are meant as they are ſpoken, 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 beſt, and puts the faireſt interpretation that may be upon thoſe things and doings which carry in them at leaſt ſome colour of ſuſpition; this is the Genius of Charity, the Character of Love. It beareth all things, it believeth all things, it hopeth all things. All which ſtand in direct oppoſition to the ſeeking of occaſions againſt our neighbour. And I ſhall briefly ſhew how much ſuch practices militate againſt and contradict the royall Law of love, by ſeven ſteps.

Firſt, 'Tis againſt the Law of love, to be ready to take an occaſion when it is given; we ſhould be very ſlow and backward, in caſe of offence, to embrace or admit what is offered: though indeed, it is with the heart of man, I meane with the fleſh in his heart in this poynt of the Law, as it is with the fleſh (that is, ſinfull corruption) in the heart, as to the whole Law of God; Of which the Apoſtle ſaith (Rom: 7.8.) Sin taking occaſion by the Commandement, wrought in me all manner of concupiſcence. And againe (v: 11.) Sin taking occaſion by the commandement, deceived me, and by it ſlew me: Sin took occaſion by the Law; The Law gave ſin no occaſion to work concupiſc…nce in Paul. The Law is farre enough from being the cauſe of ſin, but it is (by accident p. 212not of it ſelfe) the occaſion of ſin; yea, ſin preſently takes occaſion when it hath not indeed the ſhew of any juſt occaſion. The Law by its prohibition, by the ſtop and check which it puts upon the fleſh, by the diſcoveries which it makes of the contrariety of our corruptions to the holineſs of it, doth many times provoke and irritate, yea enrage and enflame them, but it affords not the leaſt countenance or encouragement to our corruptions. Now this (I ſay) is the wickedneſs of the heart of man, with reſpect to ſin in Generall, that it takes occaſion by the commandement, to bend it ſelfe againſt the commandement: and ſo as to any particular act againſt a brother, to take an occaſion to doe him a miſchiefe, is wickedneſs, and a worke of the fleſh.

Secondly, It is ſinfull to uſe our Chriſtian liberty, when it may be an occaſion of ſin, or the laying of a ſtumbling block before others, though we uſe it not with an intent or purpoſe to make them ſtumble or fall into ſin. The Apoſtle earneſtly cautions the Romans to take heed of this (Rom: 14.13.) Let us not therefore judge one another any more; but judge this rather, that no man put a ſtumbling block or an occaſion to fall in his brothers way. S^t Paul is there ſpeaking about the obſervation of dayes commanded, and the uſe of meates forbidden by the ceremoniall Law. Now though ſome had a liberty in their conſciences, to obſerve the one, and uſe the other, yet he would not have them doe either with offence to weaker brethren: our care ſhould be, either firſt to keepe our brother from falling, or to raiſe him up when fallen. Is it not then very ſinfull not to forbeare thoſe things (which are no abſolute duties) by which another may fall? And if it be ſo ſinfull to doe many things which in themſelves are not ſinfull, when we know they may be an offence or occaſion of falling to others, though we intend it not; then how extreamly ſinfull is it to do any thing with an intent to make them fall! This is properly the devills trade, and woe to thoſe who take it out of his hand, or joyne partners with him in it.

Thirdly, When any ſhall deſire and even hunger after an occaſion of accuſing others, this is a very great height of wickedneſſe. The Apoſtle ſpeakes of ſuch (2 Cor: 11.9, 12.) where he tells us that he did forbeare his own right, not receiving maintenance for preaching the Goſpel; When (ſaith he, v: 9.) I was preſent with you and wanted, I was chargeable to no man. p. 213But why? he anſwers (v: 12.) What I doe I will doe, that I may cut off occaſion from them which deſire occaſion. Some did, it ſeems, deſire an occaſion to charge him with covetouſneſſe and worldly mindedneſſe, that he preached the Goſpel for filthy lucre; therefore, ſaith he, I will doe this, that I may cut off occaſion from them that deſire occaſion to charge me with. The heart of man is full of evill deſires, and this is one of the worſt of them, to deſire another might be found doing that, which might miniſter an advantage to render him odious or blame-worthy.

Fourthly, Which is yet higher, ſome even purſue and hunt for occaſions to calumniate and ſlander their brethren. The good Prophet Jeremie had ſtore of theſe ill neighbours (Jer: 20.10.) I have heard the defaming of many; feare is on every ſide; report, ſay they, and we will report it; all my familiars watched for my halting, ſaying, peradventure he will be inticed, and we ſhall prevaile againſt him, and we ſhall take our revenge on him. As if he had ſaid, How glad would not only my open familiars, but cloſe enemies be, of an occaſion againſt me, it would make them leape for joy to ſee me halt. By his halting they meant his ſinning, his doing that which was uncomely, or not ſuitable to his profeſſion; they watched, they lay at catch for his halting, not to hold him up, but to caſt him downe. They ſayd, report, and we will report it; we will make ſomething or other of it, though in truth there be nothing. They had (which may be a fifth ſtep of this wickedneſſe, a ſecret hope that he would halt and give them occaſion of inſulting. Peradventure (ſay they) he will be inticed, peradventure we ſhall catch him in this ſnare; this was their hope, and, if attained, their joy.

Which makes a 6^th ſtep of this wickedneſſe; For ſo David deſcribes his enemies (Pſal: 38.16, 17.) They rejoyce when my foot ſlippeth; for I am ready to halt, or (as we put in the margin) for halting. There is a double halting, a halting by tranſgreſſion, and a halting by affliction; that I conceive David chiefly ſpake of in that place, becauſe he preſently adds in the cloſe of the 17^th verſe, And my ſorrow is continually before me. He ſhewes his enemies poſſeſſed with the ſame evill ſpirit, and in the ſame poſture (Pſal: 35.15.) In mine adverſity, or, in my halting, they rejoyced. The ſame word is uſed in this Pſalme for adverſity which we had in the 38^th for halting. This is as true of evill p. 214men, as halting is taken in the other notion, for ſinning. The wicked are as, if not more, ready to rejoyce at falls, or halts, by ſinning, as at falls or halts by ſuffering. In both theſe caſes (as David found in this 35^th Pſalme, v. 15.) the very abjects will teare the beſt of men (as they did David) and not ceaſe. But what doe they teare? their fleſh if they can; but to be ſure (and ſo 'tis meant there) their good names and reputation by ſlanders and accuſations. O how contrary is this practice and that joy to the ſpirit of the Goſpel! The Apoſtle tells us, the Grace of charity utterly abhorres it (1 Cor: 13.6.) Charity rejoyceth not in iniquity. It neither rejoyceth in doing iniquity it ſelfe, nor to charge others with iniquity.

Seventhly, (which is the higheſt ſtep) Some rather then faile will forme and frame occaſions againſt others; they will forge or fancy them in their own braine, and then accuſe their brethren, as if they had been acting, what themſelves have been imagining. Such the Apoſtle Peter ſpeaks of (1 Pet: 3.16.) where admoniſhing Saints to much ſtrictneſſe and exactneſſe in walking, he gives this account, why they ſhould doe ſo, That whereas they ſpeak evill of you as evill doers, they may be aſhamed that falſely accuſe your good converſation in Chriſt. They who have not ſo much as a ſhadow of truth, will make ſomething out of a lie; they will falſely accuſe, and ſtrongly impeach, knowing that if they doe ſo, ſome of the dirt (at leaſt) will diſfigure the faces, and ſtick upon the skirts of thoſe who are impeached. Thus I have given ſeven degrees of this wickedneſs, every one of which plainly diſcover, and all put together, mightily aggravate the ſinfullneſs of this ſin, the ſeeking of occaſions againſt any man whoſoever, much more againſt any good man. And therefore (which was the ſecond poynt propoſed for the clearing of this truth) you ſee how great a matter of charge was brought by Elihu againſt Job, when he ſaith, Job hath ſayd, He, (that is, God) ſeeketh occaſions againſt me.

Hence note, Secondly.

To charge the Lord with a willingneſſe to breake with us, either upon no occaſion, or to ſeeke an occaſion that he may, is exceeding ſinfull, and diſhonourable to his Majesty, neere to Blaſphemy.

p. 215How ſinfull is it, that we who give the Lord ſo many occaſions againſt us, that he needs not ſeek any, ſhould yet ſay he ſeeketh occaſions againſt us? The people of Iſrael (as it appeares) intimated, at leaſt, that God had broken with them, or ſought occaſion to doe it (this word is uſed in that text, Numb: 14.34.) while the Lord to ſhew how ill he reſented ſuch thoughts and jealouſies of him, tells them, According to the number of the dayes in which ye ſearched the Land, even forty dayes (each day for a yeare) ſhall ye beare your iniquities, even forty yeares, and ye ſhall know my breach of promiſe, or (as read in the margin) my Altering of my purpoſe. As if he had ſaid, Ye ſhall know whether I have ſought occaſion againſt you,Cognoſcetis confractionem meam; ſi dici poſſit latinè irritationem; non a verbo irrito ſed ab adjectivo irritus, q.d. videbitis ut ego omnia a…a veſtra per hos quadraginta annos irrita faciam, & conatus ac inſtituto impediam. Merc: whether I have fruſtrated your hopes and endeavours, theſe forty yeares in the wilderneſs or no; ye ſhall know whether I have done any thing to breake and entangle you, or whether all this hath nor proceeded from your owne frowardneſs and unbeliefe. The Lord who ſearched their hearts, and ſaw the utmoſt ſcope of their complaints, found this evill thought lying at the bottome of all, that he ſurely had put them upon all thoſe difficulties, or brought them into thoſe ſtraites on purpoſe to breake with them. And therefore, he ſaith, Ye ſhall know my breach of promiſe; Ye ſhall ſee one day, or at laſt, whether I have kept covenant, and ſtood to my engagement or you, whether I have ſought an occaſion againſt you, or you have given me occaſion to deale with you as I have done. So that when the Lord ſayd, Ye ſhall know my breach of promiſe; his meaning was, ye ſhall know that I have kept my promiſe to you exactly, or to a tittle, and that ye only have been the promiſe-breakers. 'Tis infinitely below the nature of God, to ſeeke occaſions againſt the creature; And 'tis ſtrange that the Jewes had any the remoteſt ſuſpition of him as doing ſo, after they had heard of thoſe glorious ſtiles and titles in which he proclaimed his name (Exod: 34.6.) The Lord, the Lord God, gracious and mercifull, ſlow to anger, abundant in goodneſſe and in truth, pardoning iniquity, tranſgreſſion, and ſin. What can be ſpeld out of this name that ſhould yeild the leaſt ſhaddow of a jealouſie, that the Lord would ſeeke occaſions againſt them. A good Prince deſires to finde many good ſubjects who deſerve to be rewarded, but it troubles him to finde any who deſerve to be puniſhed, or whom he is neceſſitated to puniſh; Now what is p. 216the goodneſſe of the moſt benigne and gracious Princes in the world, to the graciouſneſſe and benignity of God! Againe, his precious promiſes evidence the unworthineſſe of ſuch a ſurmiſe; all which are full of mercy, and goodneſſe, and patience, and pardon, and tenderneſſe to poore ſinners: ſo farre is the Lord from ſeeking occaſions to charge any one with what is not, that he ſeekes all the wayes and occaſions he can to doe good, and to extend compaſſion to thoſe who have done amiſſe. He even labours to deliver poore ſoules from their dangers, and from their ſins. How farre is he then from deſiring to find them tripping and ſinning, or from urging ſin hardly harſhly or cauſleſly upon them? yea all the experiences of Saints bring in witneſs againſt this blaſphemous apprehenſion. They will tell us from what they have found and felt, that when they have given the Lord occaſion to deſtroy them, when they have put a ſword into his hand to ſmite them, when by their unbeliefe, and pride, and neglect of knowne duties, they have layd themſelves open to ruine and deſtruction, even then he hath held his hand and ſpared them. Is it not then a great, a groſſe ſin, to charge the Lord, that he ſeekes occaſions againſt us? Yea indeed (as was touched before) the Lord needs not ſeek occaſion againſt any man, for as much as the beſt of men give him too much occaſion, and too often. He needs not ſtand to ſpy advantages againſt us, we lay our ſelves too open and naked to him continually. As in Fenceing, when two that are very expert at that art are engaged, there is watching for an occaſion or advantage to get the maſtery; but if an expert Maſter of Defence be to deale with an ignorant fellow that knows not his poſtures, nor how to uſe his weapon, he needs not ſeeke occaſion, he may have him here and there and every where. It is ſo with the beſt of Saints, when they have to doe with God; He needs not watch for an occaſion where to hit, or ſmite them, for they through their ignorance and folly, lay their naked breaſts open to his ſtroakes every day. Were he not infinite in mercy to cover our ſins,Ecce invenit in me vacillationes. Scult: foreign vocat ea quae pij faciunt praeter rectum, ſed citra animum a deo averſum, &c. Coc: and to pardon our tranſgreſſions, we muſt needs periſh under his juſtice.

Againe, The word is rendred, Infirmities, faylings, or leſſer ſins; that's another tranſlation of the text, and 'tis a uſefull one; For as the former ſuppoſeth the Lord taking occaſion, where none at all was given; ſo this ſuppoſeth him to take the leaſt occaſion. p. 217As if Elihu ſuppoſed Job ſaying, Behold, he ſeeks out my little faults, Quaeſivit deus parva quaedam, imo penè nulla peccata propter quae, velut ſi nefanda crimina commiſiſſem, atroci me ſententia condemnavit. Bold:my vacillations, my trippings, my ſtumblings, in a word, my infirmities. We may take them two wayes; Firſt, for his youthfull ſins, the ſlips of his youth. Secondly, for his dayly ſins, commonly called faylings. As if Job had ſayd, Though I can charge my ſelfe, and freely doe with many ſins and weakneſſes, yet I am not a man chargeable with any crimes nor wickedneſſes, mine are no black nor bloody ſins, no crimſon, no skarlet ſins; I have not ſinned preſumptuouſly, or with a high hand, I have not given ſcope to my luſts, nor indulged my corruptions. I have not pleaſed my ſelfe with diſpleaſing God; nor hath the bent of my ſoule been to breake his commandements, as bonds, yoakes, or ſhakles put upon me by an enemy; I have not rejected his dominion or rule over me in any wilfull defection or departure from his word. Yet notwithſtanding God findes out my infirmities and faylings, and urgeth them ſorely againſt me, yea he deales with me as if I were his enemy, even for thoſe ſins which I have committed through inadvertency or meere humane frailty: Some Interpreters inſiſt moſt upon this ſignification of the word, as if the matter which Elihu charged Job with, were that he ſhould ſay God carried it towards him as an enemy for ſmall faults or leſſer ſins. Nor doe I ſee any thing which hinders the joyning of this and the former reading together; for ſurely he ſeekes occaſions to puniſh and vex ano…her, who inſiſts upon his leſſer ſins and imperfections, as if they were great and grievous crimes. From this la…ter or ſecond ſence of the word, Obſerve, Firſt, in General.

To take ſtrict notice of the faylings, infirmities, or leſſer ſins of others, is a poynt of very great ſeverity.

Some are pleaſed with nothing more then to heare and diſcourſe of other mens faylings. 'Tis a great fault to be picking up the leſſer faults of others; yet how many are there, who if they can but ſee, as it were, any bare place, they will be charging at it; if they ſee but the leaſt ſcratch or ſore, they as the fly, love to be feeding upon it, or raking in it. 'Tis our holineſſe to take notice of the leaſt ſin in our ſelves, and the more holy any man is, the more quick-ſighted and quick-ſented he is in taking notice of his leſſer ſins (when the leaſt neglect of duty and of the leaſt negligence in performance of duty, any ill frame p. 218of heart, any vaine thought, any idle word, any undue carriage, any uncomelineſſe, is taken notice of and corrected, this ſhewes an excellent frame of ſpirit, and a great meaſure of Grace) but it is not good to do ſo by others, yea it is an argument we are very much wanting and fayling in holineſſe our ſelves, when we are ſo apt to take notice of and aggravate every want and fayling in our brethren. Yea, when as Chriſt ſaith (Math: 7.3.) We ſee a m…te in our brothers eye, we ſeldome ſee the beame in our owne. And it is an argument men have beames in their owne eyes, when they are ſo quick-ſighted in looking after motes in their brothers eye. I grant, it is a duty to be watchfull over one another as brethren, and to take notice, for right ends, of the leaſt 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 circumſpectly; or that we may lovingly reprove, admoniſh, and counſell them; as alſo that we may conſider our ſelves and our owne wayes, leſt we fall as they have done. Thus to take notice of the leaſt faylings of others, is a great Goſpel duty. But to take notice of mens faults, to cenſure or defame their perſons, to inſult over them, or accuſe them, this is the ſpirit of a Cham, who mocked at his fathers nakedneſs. And thus to be critticall about the faults of others, argues that we are careleſs of our owne.

Secondly, As to the particular caſe in the text, for which Job is tax'd by Elihu, that he ſaid thus of God.

Obſerve.

To ſay or think of the Lord that he takes a ſtrict and ſevere notice of our infirmities to reckon with us riggedly for them is very ſinfull.

Such thoughts are a great derogation from the goodneſſe and mercy of God. The Lord doth not willingly ſee the faults of his people; Though he ſeeth them, yet he doth not willingly ſee them; he is glad when it is with his people, as it was at that time with Iſrael (Numb: 23.21.) He hath not beheld iniquity in Jacob, neither hath he ſeene perverſneſs in Iſrael. But was there no ſin to be ſeene in Jacob? Was Iſrael altogether innocent at that time? Surely they, even they, and even then were a ſinfull people, and had their faults, neither few nor ſmall, but becauſe there was no iniquity, no perverſneſs nor prevarication againſt God p. 219found among them at that time, therefore he over-looked all their ordinary faylings and tranſgreſſions. As the Lord is ſo holy and of ſuch pure eyes that he cannot behold any ſin, the leaſt iniquity to approve of it (Habak. 1.13.) ſo the Lord is ſo gracious and ſo full of compaſſion, that he doth not ſeverely take notice of, nor look upon the leſſer ſins of his people. David exalts the name and glory of God at large for this (Pſal: 103.8, 9, 10.) The Lord is mercifull and gracious, ſlow to anger, plenteous in mercy, he will not alwayes chide. They are alwayes chideing, that are alwayes ſpying faults in children, ſervants or relations; they who take notice of every little fault, ſhall finde chiding-worke enough in a family. But the Lord will not alwayes chide; neither will he keepe his anger for ever; He hath not dealt with us after our ſins, nor rewarded us according to our iniquities: Like as a father pittieth his children, ſo the Lord pittieth them that feare him. A father doth not enquire into, much leſſe puniſh every neglect of his child. I will ſpare them (ſaith the Lord) (Mal: 3.17.) as a father ſpareth a ſon that ſerveth him. If a father ſeeth or is well perſwaded that his ſon hath a heart to ſerve him, he will not curiouſly ſpy out the faults of his ſervice, but ſaith to his child, It is well done, or at leaſt, I take that well which thou haſt done. Yea the Lord is ſo farre from a ſtrict inquiry after ſuch faults, that he paſſeth by great tranſgreſſions (Mic: 7.18.) Who is a God like unto thee, that pardoneth iniquity, and paſſeth by the tranſgreſſion of the remnant of his people; he retaineth not his anger for ever, becauſe he delighteth in mercy. Though Aſa (1 Kings 15.14.) was not through in the reformation; the high places were not removed, yet the Lord did not charge this upon him, for preſently it followeth in the ſacred Story; Nevertheleſſe, the heart of Aſa was perfect with God all his dayes. Yea; though Aſa did fall into ſeverall ſins afterwards, impriſoning one of the Prophets, and oppreſſing ſome of the people, and in his ſickneſs ſeeking to the Phyſitians, and not to the Lord, yet the Lord did not charge theſe acts upon him; He was ſo farre from a ſtrict inquiry after his leſſer ſins, that he tooke no notice of thoſe greater ſins, but ſaith, His heart was perfect all his dayes. So in the caſe of David, the Lord would not ſee many of his ſins, he would not blot David, nor burden his owne memory with them, but paſſed an Act of Oblivion upon them for ever. p. 220Sarah (Gen: 18.12. (ſpake very unhandſomely when the Angel came to her and told her ſhe ſhould have a ſon; yet the Apoſtle (1 Pet: 3.6.) referring to that ſtory, gives Sarah a very high teſtimony or commendation for one good word that was mingled with a great many ill or undue ones, yea and actions too; for ſhe laughed; Notwithſtanding all which, Peter ſets her as a patterne for all good women profeſſing the Goſpel to imitate: He would have them be in ſubjection unto their owne huſbands; even as Sarah obeyed Abraham calling him Lord, whoſe daughters ye are (ſaith he) as long as ye doe that which is well. That one word which ſhe ſpake well, is recorded, yea reported to her praiſe, and all that were ill are buried in ſilence, forgotten and covered. The Lord hath reſpect to a little pure gold, though mingled with a great deale of droſs, and ownes a little good Corne, though a great deale of chaffe be in the ſame floore or heape. Surely then he will not bring our infirmities and ſlips to account againſt us, while our hearts are upright with him.

Thus you ſee what matter of charge there was in theſe words, when Job ſayd, God ſought occaſion againſt him, when he had given none, or that he had only given ſome ſmaller occaſion, and yet God dealt with him as an enemy.

But did Job ever ſay, That God ſought occaſions againſt him, or tooke notice of his leſſer ſins ſo ſeverely?

I anſwer, Though ſome acquit Job wholly of this charge, and recriminate Elihu with this accuſation as a ſlander, yet Job had ſpoken words which might give occaſion to charge him thus, (as was ſhewed alſo concerning thoſe former ſpeeches, I am cleane from tranſgreſſion, I am innocent, there is no iniquity in me) though Job had not ſpoken theſe or ſuch like words, with that ſcope and ſpirit as Elihu might ſeeme to alledge them; yet he had given Elihu cauſe enough to ſay ſo, while he ſpake more of himſelfe then came to his ſhare, conſidering that he was a ſinfull man, and more then did become him in his condition, being an afflicted man. Upon both which accounts, it had better becom'd him to have been much in humbling himſelfe, rather then at all in juſtifying himſelfe. Now as Job had ſpoken words which might beare out Elihu in his former charge,Secundum veritatem neutrū diuit Job in ſenſu quem imponit in Elihu. ſo we finde ſeverall ſpeeches or complaints concerning God, which may juſtifie him in this. As for inſtance (Chap: 14.16, 17.) For now thou numbreſt p. 221(or numbring thou numbreſt) my ſteps; doſt thou not watch over my ſins? As if he had ſayd, thou watcheſt me ſo ſtrictly, ſo narrowly, that I cannot (in the leaſt) ſtep awry, but preſently I am obſerved and ſhall be ſure to heare of it; Yea, my tranſgreſſ…on is ſealed up in a bag, and thou ſoweſt up mine iniquity; that is, thou keepeſt the memory of my ſins, thou doſt not paſſe them by, but haſt them ready by thee. When chaſt Joſeps wanton miſtreſſe diſappoynted in her luſt, was reſolved to ſeeke an occaſion of revenge, ſhe layd up his garment by her untill her Lord came home (Gen: 39.16.) To lay up the evill deed of another, preſageth ill to him. And therefore when Elihu heard Job ſpeaking thus, might he not ſay, Job hath ſayd, God ſeeketh occaſions againſt me, yea, (which is more) as it followeth in the verſe under hand; And counteth me for his enemy.

Theſe words having been inſiſted upon ſomewhat largely from other paſſages of this Booke (Chap: 13.24. & 19.11. & Chap. 30.21. In all which places Job ſpake this complaint ſometimes expreſſely, alwayes Equivalently) I ſhall not here ſtay upon the explication of them, only for as much as Job having ſayd, That God took hold of ſmall occaſions given, or ſought occaſions not given, is preſently charged further by Elihu, with ſaying, He counteth me for his enemy. From this Connection of the former with the latter part of the verſe.

Note.

To ſeek or take eaſie occaſions against another, is an argument that we beare no good will to him, or, It is a ſigne we look upon a man as an enemy, when we are apt and ready to ſeeke or take occaſions against him.

There are two things which we are very ready to doe towards thoſe we beare no good will un…o, or whom we account our enemies. Firſt, to diminiſh the good which they doe, to ſpeak lightly of, and under-value their moſt prayſe-worthy deeds. Ill will never ſpake well either of perſons or actions. Secondly, whom we love not as friends, eſpecially whom we hate as enemies, we are prone to highten their faults, and double their faylings; we (moſtly) look on the evill deeds of an enemy in a multiplying, or in a magnifying glaſs; we make one fault many, p. 222and a little one great. A true friend will ſpeak the moſt of what is well done, and the leaſt he can, with truth, of what is ill; He is ſo farre from ſeeking occaſions againſt whom he loves, that he will hardly ſee them, when findes them unſought. A noble enemy will not ſeeke occaſions againſt a man, much leſſe will a cordiall friend. It is no wonder when Job is taxed with ſaying, God ſought occaſions againſt him, that he ſhould alſo ſay, He counteth me for his enemy.

From the matter of theſe words, He counteth me for his enemy, take theſe two notes.

Firſt, Even good men when they are ſorely grieved under the afflicting hand of God, are tempted to have hard apprehenſions of God, at leaſt to ſuſpect and feare that God is no friend to them.

And this comes to paſſe upon a double conſideration; Firſt, Nature when pinched will ſhew it ſelfe; Now, man naturally, hath not only hard thoughts of God, but an enmity againſt him. And when nature is pinched, all the corruptions working in man, worke this way, unleſs 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 with hard thoughts of God, and to foment that enmity to the uttermoſt, of which our corrupt nature hath ſuch ſtore. What? will Satan ſay, Doth God love thee, and ſtarve thee? What? Doth God pretend kindneſs 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? doth he pitty thee, and yet keepe thee in theſe paines? is this his kindneſs to his friend? How can he ſay he loves thee? And haſt not thou cauſe enough yet to ſay, He counteth thee for his enemy. Thus Satan takes his time to provoke nature, which is forward enough of it ſelfe to thinke and ſpeake hardly of God, if at any time he is pleaſed and ſees it fit to deale hardly with us. And how great a combate hath many a gracious ſoule both with Satan and his owne heart, to get and keepe up good and honorable thoughts of God in a ſuffering condition, or under darke and (to ſenſe) diſmal diſpenſations.

Secondly, Note.

p. 223Whatſoever God doth to or with a godly man, he ſhould maintaine good thoughts, and ſpeak well of God, or, when God deales moſt ſtrictly and ſeverely with his people, they ſhould not look upon it as an argument of any enmity or ill will againſt them, or that he counteth them his enemies.

Let us take heed of ſuch thoughts; David profeſſed (Pſal: 73.1.) Truly God is good to Iſrael, even to them that are of a cleane heart. He is good to them (that's Davids intent there) not only when he doth them good, (as to outward things I meane, and to ſencible appearances, for all is good in the iſſue to the Iſrael of God; now, I ſay, God is good to his people, not only when he in that ſence doth them good) but when he afflicts them, and layeth many outward evills upon them. When, as it is ſaid after in that Pſalme (v. 14.) He plagueth them (that word imports ſoreſt troubles) all the day long, and chasteneth them every morning; when he gives them their breakfaſt in ſowre herbes, or with ſevereſt whippings, yet then, even then he is good to them, and meanes them no harme at all. Therefore how hardly ſoever God deals with us, let us not thinke he counts us enemies. The Temptation was ſtrong upon David to take up hard thoughts of God in that caſe, yea it prevailed ſo farre upon him, that he concluded (v. 13.) Verily I have cleanſed my heart in vaine, and waſhed my hands in innocency. As if he had ſayd, A man hath little priviledge from the worſt of outward evills by his godlineſs; But the Temptation did not prevaile long, he ſoone recovered himſelfe (v: 15.) If I ſay I will ſpeak thus, (that is, that I have cleanſed my heart in vaine) Behold, I ſhould offend againſt the generation of thy children; that is, I ſhould 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 haſt not or mayeſt not chaſten as much as thou haſt chaſtned me. As no man can know the love of God by that which is before him, how proſperous ſoever it is; ſo it is moſt unſutable for any of the children of God, to thinke that God is not good to them, or doth not love them, becauſe of the evill that is before them, how adverſe or diſaſterous ſoever it is. For, God having loved his people in Chriſt, he loves them for ever; when once he hath p. 224broken the enmity in our hearts towards himſelfe, there is nothing ſhall ever be done by him towards us, which may ſpeak us his enemies, or him our enemy, though a Job in great affliction may ſay, He counteth me for his enemy, And handles me like one too; as it followeth.

Verſ. 11. He putteth my feet in the ſtockes, he marketh all my paths.

We had theſe words expreſſely (Chap: 13.27.) there they have been opened already, Thou putteſt my feet alſo in the ſtocks, and lookeſt narrowly unto all my pathes. That which hath been ſaid as to the Generall ſence and ſcope of that text, may ſerve for this; And therefore I referre the reader thither. I ſhall only adde two or three notes from the metaphor; He put my feet in the ſtocks, that is, he preſſeth me with very cloſe and ſore afflictions.

Hence Obſerve.

Firſt, To be in affliction, is to be in a painfull condition; there is little eaſe in the ſtocks.

No chaſtning for the preſent ſeemeth to be joyous but grievous (Heb: 12.11.) To be under a croſſe is be under a burden.

Secondly, Afflictions keepe us under reſtraint. He hath little liberty as well as little eaſe that is in the ſtocks: afflictions hold us in, they are as a priſon to us. Afflictions are a reſtraint two wayes; Firſt, to our corruptions; yea, through the grace of God, afflictions are more then reſtraints to corruption, they become the death of corruption, they are appoynted (among other ſervices) for the mortifying of corruption, that it may not live in us, much more are they a reſtraint 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, luſts would grow licentious: Therefore God ſeeth it neceſſary to put his ſervants in the ſtocks, that their luſts may be in the ſtocks too. Thus he told the Church (Hoſ: 2.6.) Behold, I will hedge up thy way with thornes, and make a wall that ſhe ſhall not find her paths. The thorne-hedge was as a ſtocks to ſtop them that they ſhould not walk diſorderly, nor act inordinately as they had done. This courſe God takes p. 225with many, he puts them in the ſtocks, that he may keepe them from the wayes of ſin, or give check to ſome unruly affection. When we need this diſcipline, we may looke for it, and 'tis a mercy to be under it. Will you not keep order? (ſaith God) then you ſhall to the ſtocks. Secondly, afflictions are a reſtraint to our comforts, as well as to our corruptions. As this expreſſion notes the taking of luſts ſhort, ſo the taking of us ſhort as to lawfull liberties and enjoyments. Sickneſs upon the body ſowres all that this world hath, to us, and will not ſuffer us to uſe much of it, how much ſoever of it we poſſeſſe. Many have enough to eate, who never eate in pleaſure, as Job ſayd (Chap: 21.25.) And when in our proſperity we run out and take unlawfull liberty, God ſends an affliction, as his ſtocks, to hold us from our lawfull liberties. When we have had vaine out-goings and exceſſes of ſpirit, all going well with us and comfortably in the world, we may expect the ſtocks next, or that things ſhould goe ill with us, yet for our good.

Thirdly, To be in the ſtocks is a diſgracefull thing; it is not only a paine and a reſtraint, but it is a reproach; He that is in the ſtocks, or in the pillory, is expoſed to ſhame, every one poynts at him, and many revile him. Affliction as to the eye of the world, carrieth a diſgrace with it, or, at leaſt, ſubjects the perſon afflicted to diſgrace; And it hath been ſhewed from ſeverall paſſages of this booke, how Job's afflictions were interpreted to his diſgrace; and he lookt upon, as I may ſay, like a vagabond in the ſtocks, that God had brought him thither, and clapt him by the heeles for his miſdemeanours. Though afflictions diminiſh no mans honour or eſteeme with God, or with his people (an afflicted Saint is as precious and honorable in their eyes, as when in the greateſt proſperity; The clouds of trouble cannot ecclipſe the glory of Grace, nor render the gracious contemptible to thoſe who know them ſuch) yet, as to the eye and opinion of worldly men they doe. Job ſayd his afflictions were a witneſs againſt him, as if all were not right with him, yea, as if he had been very unrighteous. The ſtocks are a witneſs againſt a man, that ſurely he hath done ſome ill thing. Thus you ſee there is paine in affliction, reſtraint in affliction, diſgrace in affliction, eſpecially in the opinion of the world, and therefore to be in affliction is to be as in the ſtocks. He putteth my feet in the ſtocks.

p. 226He marketh all my paths.

Which ſome expound, as if when the Lord had let him out of the ſtocks, yet he was but like a priſoner with his keeper at his heels; He marketh all my paths. I have ſpoken to this alſo before; I ſhall now only Note.

There is no ſtepping out of the eye or ſight of God.

He markes all our paths, not only our open paths, but our ſecret paths; not only what paths our feet walke in, but paths our hearts walke in. He marketh what our thoughts are, what our ſcope is, what our aymes and ends are. He marketh not only our day-paths, but our night-paths; He watcheth all our paths. Take this Caution from it; As the Lord marks all our paths, ſo it will be our wiſdome to mark our owne paths.

If the Lords eye be ſo ſtrict over all our wayes, ſhall we be careleſſe of our wayes? If he look upon our walkings, ſhall not we look to our walkings? There are many arguments (from love, from returns of thankfulneſs for received benefits) which ſhould provoke the people of God to heed and marke their own wayes; but ſurely this ought to be a very cogent argument, becauſe God marks them, He marketh all our paths. Therefore as the Apoſtle gives counſel and admonition (Eph: 5.15.) See that ye walke circumſpectly, not as fooles but as wiſe. What our wiſdome is, yea whether we have any wiſdome, whether we are wiſe or fooles will be ſeene by our walkings. Some can talke and diſcourſe very wiſely, who yet walke very fooliſhly, and whoſe whole courſe is folly.

So much for the opening of this charge brought by Elihu againſt Job, his over-juſtifying of himſelfe, and his reflecting upon the goodneſſe and love of God. Elihu proceeds yet further to deale with and refute him, as alſo to anſwer for God. Behold, in this thou art not juſt, &c. This I charge thee with and will prove it, thou haſt ſpoken ſinfully and unbecommingly of God and of thy ſelfe in all this.