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

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

p. 70JOB. Chap. 32. Verſ. 10, 11, 12, 13, 14.

Therefore I ſaid, Hearken to me: I alſo will ſhew mine opinion.

Behold, I waited for your words: I gave care to your reaſons, whileſt you ſearched out what to ſay.

Yea, I attended unto you: and behold, there was none of you that convinced Job, or that anſwered his words:

Leſt ye ſhould ſay; We have found out wiſdome: God thruſteth him downe and not man.

Now he hath not directed his words againſt me: neither will I anſwer him with your ſpeeches.

ELihu having aſſerted this negative propoſition in the former verſe, Great men are not alwayes wiſe, neither doe the aged underſtand Judgement, makes his inference from it in theſe words.

Verſ. 10. Therefore I ſayd hearken to me.

As if he had ſaid; Though I am none of the great men of the world, though I am none of the aged among the ſons of men, yet hearken unto me; for ſeeing great and aged men are not alwayes wiſe, nor have ingroſſed all wiſdome and underſtanding to themſelves, it is poſſible that ſome beames of wiſdome may ſhine forth even from ſo meane a Junior, even from ſuch a puny as (I muſt confeſſe) I am.

We may alſo make the inference from the 8^th verſe; There is a ſpirit in man, and the inſpiration of the Almighty giveth underſtanding. Therefore I ſaid hearken to me; As if he had ſaid, Though I am a young man, and have not had either thoſe naturall or accidentall advantages of the ancient for the gathering of any great ſtocke or treaſures of wiſdome, yet there is an inſpiration of the Almighty which giveth underſtanding. If the Lord will make uſe of me, and inſpire me, if he pleaſe to breath his truths into me, and irradiate my ſoule with divine light, I may be able to doe and ſay ſome thing in this matter. The inference, you ſee, followes well and without ſtraine from either of thoſe premiſes.

p. 71Therefore I ſaid, hearken to me.

It may be queried, to whom did Elihu ſay this? We tranſlate the words indefinitely, not determining them to this or thar perſon; But the Original ſeemes to ſpeake perſonally; Therefore I ſaid, heare thou me. Which may be underſtood two wayes; Firſt, that Elihu directed his ſpeech principally to Job, Heare thou what I ſhall ſay. Secondly, that Elihu ſpake to the whole company there preſent, as if they had been but one man; we may ſpeake in a congregation of hundreds and thouſands, we may ſpeake to many, as if there were but one to heare; as what is ſpoken to a few, may be intended to all. (Mark 13.37.) What I ſay unto you, (my Diſciples) I ſay unto all, watch. So that which is ſaid to all, is ſurely ſaid to every one in the aſſembly where 'tis ſaid. Though we take Elihu here, as ſpeaking directly but to one perſon, yet we muſt take him as deſiring that every perſon preſent ſhould take it as ſpoken to himſelfe; Hearken to me.

Hence note firſt.

When any ſpeake reaſon, and hold out truth, they are to be heard.

No man ſhould ſtop his eare with a prejudice to the perſon. He that ſpeaks truth, deſerves to be heard: though (as Elihu) he be a young man, or inferior to many in age, yet he is to be heard, though inferior to many in power and experience, yet he is to be heard; (Eccle: 4.13.) Better is a poore and wiſe child, then an old and fooliſh King that will not be admoniſhed. And better is a poore and wiſe child, then an old man that can give no admonition. As that man is in a ſad condition, whether king or ſubject, that will not be admoniſhed, ſo that man, be he never ſo ancient, is not much to be regarded, that is not able to give admonition. But though both diſcreete young men, and diſcreete poore men are to be heard when they ſpeak truth and reaſon, yet that of Solomon (Eccle: 9.16.) is too often verified; The poore mans wiſdome is deſpiſed, and his words are not heard. Moſt conclude. if a man be poore, his counſell is ſo too, and if he be young, how can he be a counſeller? yet, heare me (ſaith Elihu) p. 72foreign Scientiam meam. Mont.I alſo will ſhew mine opinion, or my knowledge.

I will ſhew what my underſtanding is, or what light God hath given me in this caſe. The words are plaine.

Note from them.

What truth ot truths we have received and know, we ſhould communicate and make knowne.

'Tis a duty to ſhew our opinion when we have a call and an occaſion to ſhew it, as Elihu here had. Some have knowledge, who will not ſhew it; They (which Chriſt forbids, Math: 5.15.) put their candle under a buſhell. God hath lighted a candle, and ſet it up in ſome mens ſpirits, yet they either quite conceale or much obſcure it. God hath given them a talent of knowledge, and they like the unprofitable ſervant, wrap it up in a Napkin. They will not ſhew their opinion. Not to ſhew 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 Heathen condemned this, while they ſayd, Covered vertue, is buried vertue. Yea while a man covers his vertues, parts, and abilities, he burieth himſelfe alive, or is dead while he lives. As, the Scripture ſaith, they have only a name to be alive, but are dead, who make a ſhew of more then they have (Rev: 3.2.) ſo they have a name to be dead, or may be numbred among the dead, who will not ſhew what indeed they have.

There are two things which hinder men from ſhewing their opinion; Firſt, idleneſſe, they are loath to take the paines to ſhew it. Secondly, ſhamefaſtneſſe; There is a commendable modeſty, 'tis not good to be over-forward in ſhewing our opinion; But that modeſty is ſinfull, which quite hinders us from ſhewing our opinion. They who keepe in their knowledge and opinion either through idleneſſe, or ſhamefaſtneſſe, doe almoſt as ill as they who ſhew their opinion, and declare their knowledge through pride and and high-mindedneſſe, or meerely to ſhew themſelves, to ſhew their wit, and to make a noyſe of their parts and learning. 'Tis ſinfull ſelfe-pleaſing either to know only that we may know, or to publiſh what we know only to be knowne. With ſome 'tis nothing that they have knowledge, unleſſe others p. 73know that they have it. An affectation to appeare knowing, is as bad as to be ignorant. I will ſhew mine opinion (ſaid Elihu) But why would he ſhew it? We have reaſon to judge, it was from the honeſty of his heart, not from the height of his Spirit. And when ever we ſhew our opinion, we ought to ſhew it out of an honeſt heart, and for honeſt ends, ſuch as theſe.

Firſt, To inſtruct thoſe who are ignorant.

Secondly, To reduce thoſe who are out of the way.

Thirdly, To feed hungry ſoules with wholeſome doctrine. (Prov. 10.21.) The lips of the righteous feed many.

Fourthly, To ſtrengthen the weake.

Fifthly, To confirme the doubtfull.

Sixthly, To comfort the ſorrowfull.

Seventhly, To encourage the fearefull.

Eightly, To quicken the ſloathfull in the wayes and worke of God.

Laſtly, And above all, That God may be glorified by the uſe of the talent that he hath given. (1 Pet. 4.10.) As every man hath received the gift, even ſo miniſter the ſame one to another, as good Stewards of the manifold grace of God. Stewards muſt not ſet up their owne, but their Maſters Intereſt. We ſhould miniſter by every gift as Stewards of the manifold grace of God.

I will ſhew mine opinion (ſaith Elihu.)

But what haſte? Elihu it ſeemeth foreſaw ſome ready to object; Why doe you a young man take upon you to ſpeake in a cauſe, wherein ſo many of your Elders and Betters have not prevailed? why are you ſo buſie? 'Tis much boldnes for you, or ſuch as you to declare your opinion in this controverſie, wherein ſuch wiſe, learned, & godly men have, without ſucceſſe, ingaged already. To this objection, Elihu makes a preventing anſwer, rendring this account of his undertaking; As if he had ſaid, I have attentively obſerved all the paſſages and traverſes of this diſpute, I have heard all that Jobs friends have offered, whether for vindication of the juſtice and righteouſneſs of God in laying that great affliction upon him, or for the conviction of Job, to make him ſee his ſin, and ſit downe humbled. I have heard all this (ſaith Elihu) and upon the whole matter I find, Job is yet unanſwered, or that there is need of a further anſwer to ſtop his mouth, to ſilence his complaints, and p. 74humble him under the hand and ſoveraigne power of God.

This is the ſcope and ſumme of theſe two verſes following.

Verſ. 11. Behold, I waited for your words, I gave care to your reaſons, whileſt you ſearched out what to ſay.

Verſ. 12. Yea I attended unto you; and behold, there is none of you that convinced Job, or that anſwered his words.

You have the generall ſence of the text, I ſhall yet proceed to a more particular explication of it.

Behold, I waited for your words.

foreign moratus eſt, praeſtolatus eſt, expectavit.The word which we tranſlate to waite, imports three things in Scripture; Firſt, an act of hope, or to be carried towards any thing deſirable, with a wonderfull deſire to enjoy it; Hope cauſeth the ſoule to breath after fruition. Secondly, the word implyeth that griefe or trouble which poſſeſſeth the mind upon a long ſtay or detainment of that good which we deſire and hope to attaine. Thirdly, it notes, the ſoules patient waiting (though grieved and burdened with preſent delayes) for future enjoyment. In all or any of theſe ſences, Elihu might ſay, Behold, I waited for your words, I earneſtly deſired to heare you ſpeake to ſatisfaction, and I am grieved that you did not; and I would, if need were, patiently waite ſtill, did I not perceive you had done, and quitted your hands of this worke.

Behold, I waited for your words.

foreignMr Broughton renders, Behold, I waited through your ſpeech, or, into your words. I ſtood ſtill, but I have not been aſleep, I have long expected, you would ſay what is right, and I have ſeriouſly conſidered what you ſayd, I waited for your words; I gave eare to your reaſons.

Attendi uſ que ad ſenſa veſtra; Iun: i. e. Accuratiſſimè & quam pentiſſime ſenſa animi veſtri exploravi. Id:That is, to find what convincing reaſon was couched in your arguments. The Hebrew is, I gave eare to your underſtanding; That is, I attended to find out your apprehenſions, or to gather up your ſence in this matter, that I might not miſtake your meaning, nor anſwer at randome. The vulgar tranſlation reads it, I have heard your wiſdome; That is, what wiſdome there was in p. 75your words. The truth or reaſon that is in words,Audivi prudentiam veſtram. Vulg: Diligentiſſimè auſcultavi rationes veſtras, quas ex & pro intelligentia veſtra attuliſti, & quas doctas eſſe pureſtis et ad rem aptas. Merc: is the wiſdome of them. So that, when Elihu ſaith, I gave eare to your reaſons, or, to your underſtanding, it intimates that he tooke the exacteſt heed he poſſibly could to find out the utmoſt tendency and purpoſe of their diſcourſe. As if he had ſaid; I have weighed every tittle that ye have ſpoken, and tryed it by mine eare, to find whether it were ſolid yea or no.

There is one clauſe further to be opened in this verſe; I gave eare to your reaſons, While you ſearched out what to ſay.

This implyeth that Jobs friends did ever and anon, take time to conſider either each man with himſelfe, or that they conſulted one with another, what anſwer to ſhape and make to Job.

Whilest ye ſearched out.

The word which we tranſlate to ſearch out, foreign Scrutatus, perſcrutatus eſt remota & obſtruſa.notes the ſtricteſt ſearch after that which is hidden, remote and ſecret. 'Tis applyed (Deut? 13.14.) to that care which Judges ought to take in finding out the truth of an accuſation brought againſt enticers to Idolatry. The ſtrictneſs of the Originoll is, While ye ſearched out words. As if he had ſaid, I am perſwaded you have ſtrained your ſelves to the utmoſt, to find out what to ſay, you did not ſpeake what came next, but ſearched for your anſwers.

We may learne a good leſſon from the practice of Elihu; we ſee he was no idle hearer; yea in him we have the deſcription or character of an active hearer; I waited for your words, I gave eare to your reaſonings, while ye ſearched out what to ſay.

Hence note.

We muſt diligently heare and give eare, weigh and conſider what is ſpoken, before we give anſwer.

No man is well prepared to anſwer, but he that hath been an attentive hearer. And as no man can be a fit anſwerer in poynts under diſputation, ſo no man can be a fruitfull practiſer in poynts of inſtruction, but he that hath been a diligent hearer. 'Tis our duty, when the word is preacht, to waite, not for a ſound of words, not for fine words, or words dreſſed up with affected eloquence, but for ſound ſavory words, for words that have p. 76weight and light in them, for words that have ſtrength and authority in them, to prevaile upon the heart, and conquer us to obedience. Theſe are the only words, worth the waiting for; and for theſe we ought to waite.

Secondly, Before Elihu comes to give his opinion, he tells Jobs friends, that he had diligently heard the matter out, even all their reaſonings and ſearchings.

Hence note.

We muſt not make a judgement from any one part of a diſcourſe, we muſt take all together.

We muſt compare the firſt and laſt, the Alpha and Omega, the beginning and ending of what is ſayd; We muſt looke quite through. 'Tis not ingenuous to picke up this or that paſſage, 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 miſtake about the works of God, ſo about the words of men, becauſe they judge the whole by this or that part: Whereas they ſhould judge of the parts by the whole. As therefore we ought not to make concluſions about the providentiall works of God, till the laſt Act, or till all is concluded; ſo we muſt not judge the diſcourſes of men, till the laſt word, or till they have concluded their diſcourſe. Heare a man out, and then anſwer him.

Ab aequo attentienem ſibi conciliat. Merc:Thirdly, Elihu ſeemes to chalenge it as his due to be heard ſpeake, after he had fully heard them ſpeaking.

Hence note, They who have had the patience to heare others, ought to have the priviledge of being heard themſelves.

Heare me, ſaith Elihu; Why ſo? I have heard you. It is but equall and rationall, that he ſhould have liberty of ſpeaking, who hath ſhewed an attentive perſeverance in hearing.

From the laſt branch of the verſe, while ye ſearched out what to ſay.

Obſerve.

We ought to ponder and try what we ſpeake, before we ſpeake it.

The worke of the tongue muſt follow that of the underſtanding. p. 77(Eccl: 12.10.foreign) The Preacher ſought to find out acceptable words, or words of delight, words of pleaſure. The preacher ſought; But how did he ſeeke? He ſought diligently and earneſtly. The preacher ſought, but in what way did he ſeeke? ſurely he ſought by diligent ſtudy and earneſt prayer, to find out acceptable words. What words were thoſe? not men-pleaſing words, not ſoft words, which might paſſe with all ſorts, or humour all phanſies, not ſuch words as would ſerve for pillows under bad mens elbows. The acceptable words which the Preacher ſought, were words of truth and ſobriety, words of power and Authority; in no other ſence may we ſeeke out acceptable words, or words of delight; nor is there any true delight, but in words of truth. Thus every faithfull Preacher ſhould ſeeke to find out acceptable words; every holy and wholſome doctrine is made up of ſuch words. Only thole doctrines and exhortations which are formed and compoſed of ſuch words, are (as the Apoſtle ſaith of the great doctrine of Jeſus Chriſt, manifeſted in the fleſh to ſave ſinners) faithfull ſayings, and worthy of acceptation (1 Tim: 1.15.) Elihu tooke notice of this in Jobs friends, they did not ſpeak hand over head, but ſearched what they might ſay moſt to the purpoſe (as they judged) of the cauſe in hand, and to the profit of their hearers.

Elihu thought he had not yet ſpoken enough in way of apologie for himſelfe. And therefore the penman of this diſpute repreſents him ſpeaking further, yet much to the ſame ſence.

Verſ. 12. Yea, I attended unto you, and behold, there was none of you that convinced Job, or that anſwered his words.

I attended unto you; That is, I did not only deſire to receive full ſatisfaction from you, but I attended, hoping at laſt to find it. I ſtayed, I did not make haſte, nor did I haſten you.Ʋſ que ad intima veſtra conſiderabam vos. Druſ: Some expound the word with a great ſignificancy, I did as throughly conſider and attend what was ſayd, as if I had looked into you. Thus (ſaith Elihu) I attended unto you.

But what did he find? He found two faults in their words after he had attended unto them throughly. Firſt, he found them faulty, becauſe none of them had convinced Job. Their proofes did not make good their accuſations. The ſecond fault which Elihu p. 78found, was, They had not refuted Jobs aſſertion. As if he had ſaid, Ye have ſpoken much, but upon the matter have done little. I waited, & I attended, expecting great things from you, but I have bin deceived in my expectation, For having taken out the ſtrength and ſubſtance, the ſpirits and quinteſſence of your ſpeech, I find nothing coming up, either to a conviction of Job, as faulty in matter of fact, nor to an anſwer of him, as defective in matter of argument. So that when I have layd all that ye have ſpoken in the ballance, it weighes too light, Job is your match, yea, he hath over-matcht you.

Behold, there is none of you that convinceth Job.

The Hebrew word which we here tranſlate to convince, anſwers the Greeke in the New Teſtament, which is alſo tranſlated, To reprove or convince. foreign.And both the Hebrew and the Greek, carry a threefold ſignification.

Firſt, to prove, or to make good what is affirmed, either firſt by reaſon and argument, or, ſecondly, by teſtimony and authority. When ſuch proofes and reaſons, ſuch teſtimonies and authorities are brought in, as a man can make no exceptions againſt, or cannot evade nor reply to, then he is convinced. The Apoſtle giving a deſcription of faith (Heb: 11.1.) ſaith, It is the ſubſtance of things hoped for, foreign.and the evidence (or conviction) of things not ſeene. The Spirit of God makes conviction before faith acts. He brings ſuch proofes, ſuch cleare evidences, that though the thing be not ſeene, yet the ſoule ſits downe convinced, that it is ſo, as fully as if we had ſeene it. The greateſt conviction we have to believe, is from authority and teſtimony; yea, that's properly and only faith, when we conſent to a thing upon the teſtimony and authority of another.

Secondly, The word ſignifies to reprove, or rebuke with words:foreign. (Math: 18.15.) Moreover, if thy brother ſhall treſpaſſe againſt thee, goe and tell him of his fault. To reprove a man, is Firſt to tell him of his fault, and then to blame him for it. Every mans fault muſt be clearely proved, before he can be juſtly reproved. Thus the Baptiſt reproved Herod (Luke 3.19.) And becauſe Light proves, therefore it alſo reproves (John 3.20.) Every one that doth evill, hateth the light, neither cometh to the light, leſt his deeds ſhould be reproved. The ſame word is uſed (Eph: 5.11.) Have no fellowſhip with the unfruitfull works of p. 79darkneſs, but rather reprove them. And againe (1 Tim: 5.20.) Them that ſin (that is, either openly, before all, or whoſe ſin hath been proved before all) rebuke before all; and, as the ſame Apoſtle directs (Tit: 2.25.) Rebuke them ſharply.

Thirdly, The word ſignifieth, as to prove and reprove, ſo to chaſten and correct, to rebuke by the hand as well as by the tongue (Heb: 12.5.foreign, Cum ab eo argueris.) Ye have forgotten the exhortation which ſpeaketh unto you as unto children; my ſon, deſpiſe not thou the chaſtning of the Lord, nor faint when thou art rebuked of him. When thou art rebuked of him by blowes, or receiveſt ſencible convictions. (Rev: 3.19.) Whom I love I rebuke and chaſten. Here in the Text we muſt underſtand the word in the firſt ſence. There is none of you that hath convinced Job; That is, ye have not proved what ye have ſayd; Ye have called him an hypocrite, and told him that he hath oppreſſed the poore, and detained the right of the fatherleſs; But ye have proved none of theſe evills againſt him. Ye have not proved the matter of fact, that he might ſit downe penitentially confeſſing himſelfe ſuch an offender, as ye have accuſed him to be.

Hence note.

We can never convince another by what we ſay, untill we prove what we ſay.

If we reprove any man for an errour in his judgement, and doe not prove it to be an errour; or if we reprove a man for ſin in practice, and doe not prove his practice ſinfull, or that he hath practiſed that ſin, no conviction follows. What is ſayd and not proved comes to the eare only, not to the conſcience. Therefore ſaith Chriſt (John 8.46.) Which of you convinceth me of ſin. Find a ſpot in my life if you can. I know you are ready to ſlander me with, but you cannot convince me of evill. It is ſayd of Apollos (Acts 18.28.) He mightily convinced the Jewes. How did he convince them? not by reproving them only, for not receiving the Meſſias; he did not barely tell them, ye are a company of unbelievers: but he reproved them by proving the neceſſity of their receiving Chriſt the Meſſias, and the evill of rejecting him, ſhewing by the Scriptures that Jeſus was the Chriſt. Here was proofe, and ſo conviction followed. He convinced them by authority, by the teſtimony of the word, comparing Scripture p. 80with Scripture, the propheſie, with the hiſtory of Chriſt. The Apoſtle would have the Miniſters of the Goſpel mighty at this worke (Tit: 1.8.) They muſt hold faſt the faithfull word, that they may be able by ſound doctrine, both to exhort and to convince the gain-ſayers. Not only muſt they be able to rebuke gain-ſayers, this will not doe it; they muſt alſo convince them, or ſtop their mouths. (James 2.9.) If any of you have reſpect to perſons, ye commit ſin, and are convinced of the Law as tranſgreſſours. How doth the Law convince? Not only by reproving, but by proving, It ſhews us a rule, and ſaith, there you have departed from it; here is the line, and there ye have tranſgreſſed, or gone over it. Thus ye are convinced, that ye are tranſgreſſors. He is both wiſe and faithfull, he doth his worke like a workman that needeth not be aſhamed, who not only gives reproofe but proofe, either of error in judgement, or of evill in practiſe. For the cloſe of this poynt, I may ſhew you three great convincers.

Firſt, The holy Spirit of God; This office of the Spirit Chriſt ſets forth (John 16.7.) I will ſend the Comforter, and when he is come (what ſhall he doe?) He will convince the world of ſin, and of righteouſneſs, and of Judgement; That is, he will bring proofe home to the conſcience, to ſhew ſinners their evill ſtate and evill lives; He will alſo bring home to their ſpirits the alſufficiency of the righteouſneſs of Jeſus Chriſt, and ſo overcome their unbeliefe, that they ſhall nor be able to refuſe the offers of grace. He will likewiſe ſhew them ſuch reaſons why they ought to be holy, and walke in the wayes of righteouſneſs, that they ſhall neither have power nor will to gain-ſay.

The ſecond great convincer, is Conſcience. They who were ſo forward to accuſe the woman taken in adultery (John 8.9.) were at laſt convicted by their owne Conſcience, and went out one by one; Their conſcience told them they were guilty, if not for that ſin, yet of other ſins as bad as that. They were ſo far before from judging themſelves for, that they tooke no notice of their owne faults; they were ſevere againſt the woman, but they flattered themſelves, till Chriſt made their owne conſciences, their convincers. And ſurely conſcience will one time or other convince to purpoſe, They who have refuſed or outſtood conviction by the word, yea and put by the motions of the Spirit, ſhall at laſt find conſcience convincing and ſpeaking home to them.

p. 81The third great Convincer, is Jeſus Chriſt in perſon; Of him in the performance of this office, the Apoſtle ſpeakes clearely (Jude v: 15.) Behold the Lord cometh with ten thouſand of his Saints (And what comes he to doe?) To execute judgement upon all, and to convince all that are ungodly among them, of all their ungodly deeds which they have ungodly committed, and of all their hard ſpeeches which ungodly ſinners have ſpoken againſt him. Chriſt will make the greateſt of ungodly ones in that great day to acknowledge, that all their hard ſpeeches which they have ſpoken againſt the Saints, or godly men, were ſpoken againſt him. When prophane men are among their wicked companions, they can jeare at the godly profeſſors of the name of Chriſt, even while they pretend to honour Chriſt; But Chriſt will make them ſee, that they ſco…ned him, while they ſcorned the leaſt of thoſe that feared him, and believed on his name, The great day will be a day not only of executing Judgement, but of conviction, every mouth ſhall be ſtopped, and all the world of wicked men ſhall become guilty in their owne ſight before God. Theſe are the three great Convincers. The holy Spirit of God, the Conſcience of every man, and Jeſus Chriſt in the judgement of the great day.

And let thoſe who now undertake that great worke of conviction, often remember (which was a little before mentioned and ſet downe) the method to be uſed and obſerved in it; Firſt, prove the matter, and then reprove the man. None were ever wrought to any good, by bare reproofe, much leſſe by force. Men are not to be driven into the faith by fire and ſword, by terrors and impriſonments; conviction muſt doe it; and that will doe it to purpoſe. This is the firſt thing which El…hu blamed and burdened Jobs friends with; They reproved him, but did not bring ſufficient convincing proofe againſt him. There was none of you that convinced Job.

Secondly, He lays this to their charge, that They had not anſwered his words. As ye have not proved your owne allegations, ſo ye have not refured nor infirmed his reaſons.

But how could Elihu ſay, They had not anſwered his words, when to every word he ſpake we find their ſeverall anſwers? Then Eliphaz the Temanite anſwered and ſaid; Then Bildad the Shuhite anſwered and ſaid; The like is ſaid of Zophar the Naamath te. They had been anſwering all the while, yet ſaith Elihu, p. 82Behold, there was none of you that anſwered his words. I ſhall reſolve this doubt, by giving this note; which was alſo given upon the 3^d verſe, where ſee more.

Ʋnleſſe we anſwer home to the matter, and (as we ſay) hit the naile on the head, we have given no anſwer. We have not anſwered, unleſſe we give a ſatisfactory anſwer. When the Reſpondent in Schooles acquits himſelfe well, The Moderator brings him off honorably, ſaying, Thy Anſwers ſuffice. Jobs friends had been anſwering long, and they made many long anſwers, but Elihu, the Moderator was forced to tell them, ye have not anſwered ſufficiently.

Laſtly, Elihu having heard all their anſwers, and finding that they did not reach a proofe againſt Job, nor anſwer his reaſonings and replyes, he ſpeaks himſelfe.

Hence note.

When we have weighed all duely, and find that others have not done the deed, we muſt not diſſemble our judgements, nor flatter them in their faulty anſwers.

Elihu would not doe ſo, and the reaſon why he would not, is layd downe in the next words.

Verſ. 13. Leſt ye ſhould ſay, we have found out wiſdome; God thruſteth him downe not man.

In the former verſe Elihu ſhewed his owne diſappoyntment, while he waited upon others; I attended unto you (ſaith he to Jobs three friends) and behold, there was none of you that convinced Job, or that anſwered his words; Then followes, Leſt ye ſhould ſay, we have found out wiſdome, &c. In which words Elihu proceeds with his Preface, that he might the more fairely fall into diſcourſe with Job; for having told Jobs friends that he had waited in vaine, for ſatisfaction from their anſwers or replyes, they having not convinced him, either by ſolid reaſon, or by Authentick Authority and teſtimony, that he was ſo bad as they judged him to be; He adds, this I affirme.

Loſt ye ſhould ſay, we have found out wiſdome.

That is, leſt ye ſhould ſay it boaſtingly, and cry victory againſt p. 83his afflicted man. The word is often uſed in Scripture to ſignifie ſaying with boaſting, or ſpeaking in pride of ſpirit. The Baptiſt (Math. 3.9.) tells the Phariſees, Thinke not to ſay within your ſelves, we have Abraham to our father; his meaning is, doe not ſpeake of your pedegree boaſtingly nor proudly: that ye are Abrahams children will doe you no good, unleſſe ye are good, like your father Abraham, and doe as he did. So here,Rem acu tetimu… & ipſum cardinum in quo tota controverſia vertitur de Jobo. Druſ: Leſt ye ſhould (proudly) ſay, we have found out wiſdome; we have found the myſtery of the whole matter, we have found out the key, which unlocks this ſecret, or as M^r Calvins tranſlater wittily as well as truly expreſſeth, We have found out the beane in the Cake, we ſay, Leſt ye ſhould ſay, we have found out wiſdome; That is, that which will ſurely prove us wiſe men, and gaine us the reputation of wiſdome among all wiſe and knowing men. What their ſpeciall reſolve was, which they counted widome, followes in the cloſe of the verſe according to our reading, God thruſteth him downe not man. But before I deale with that concluſion, I ſhall briefly note two things from thoſe words, Leſt ye ſhould ſay, we have found out wiſdome.

Firſt, Man is very apt to ſpeake boaſtingly, to have high thoughts, and then to utter great words of himſelfe. Man is a proud piece of fleſh, and a ſmall matter will make him ſhew his pride, and ſpread his plumes (like that naturally-painted bird) if not explicitely in words, yet his ſpirit will ſwell, and be puft up with towring conceits of himſelfe. The Prophet Habakkuk deſcribes this temper (Chap. 2.4.) He that is lifted up, his ſpirit is not upright in him; A proud ſpirit is alwayes a falſe ſpirit. They who thinke highly of themſelves, thinke themſelves higher then they are. And 'tis a great argument that man is naturally very proud, becauſe God hath given ſo many ſtops and checks to his pride, or hath made ſo many proviſions againſt it. The very contrivance of the work of Redemption in that way by the hand of Jeſus Chriſt, had this great deſigne in it; For as the chiefe deſigne in reference to man was his ſalvation (that was the ultimate end as to man) ſo there was another deſigne in it, why God would ſave man that way, which the Apoſtle layeth downe (1 Cor: 1.29.) That no fleſh ſhould glory in his ſight; While God intended to give man glory, he took a courſe to cut off all glorying from man. God would not ſet up man againe to worke is owne ſalvation, p. 82duplicate page p. 83duplicate page p. 84leſt he ſhould be proud of his workes. Though we are now called to work out our owne ſalvation (Phil. 2.12.) yet it is wholly wrought by another; and we are there commanded to work out our owne ſalvation with feare and trembling, not with preſumption and boaſting.

Againe, How apt is man to boaſt of any good he doth? ſeeing he is not aſhamed to boaſt ſometimes when he doth evill, and of that which is evill, even of the luſts and luſtings of his evill heart. (Pſal. 10.3.) The wicked boaſteth of his hearts deſire. And what good is there in the deſire of a wicked mans heart? He (as ſuch) can deſire nothing, but what is worſe then nothing, ſin or vanity, and yet he boaſts of it.

Yea, man is ready to boaſt, not only of evill done, but of his ability to doe evill; They in the Prophet boaſted that they were mighty to drinke wine, and men of ſtrength to mingle ſtrong drinke, (Iſa. 5.22.) How doe ſome pleaſe themſelves that they are in power, only, becauſe that gives them an advantage to oppreſſe whom they pleaſe, or all thoſe with whom they are diſpleaſed. David ſaw that ſpirit ruling and raging in ſpirefull Doeg whom he therefore checks, (Pſal. 52.1.) Why boaſteſt thou thy ſelfe in miſchiefe, O mighty man? The Apoſtle found thoſe (Phil. 3.19.) who gloried in their ſhame; That is, in ſinfull practices (even making their belly their God) whereof they ought to be aſhamed. The Prophet ſpake of their like long before, (Iſa. 3.9.) They declare their ſin as Sodome, they hide it not; As if it had been their ornament and their honour, their beauty and bravery to be wicked.

But eſpecially if bad men doe that which is good, they boaſt of it. A carnal man may for the matter doe good; yea, he may have a zeale for God. Jehu ſaid, Come ſee my zeale for the Lord, (2 Kings 10.16.) But Jehu deſired more to have his zeale for the Lord ſeene, then to be zealous for the Lord. And ſo his was indeed zeale for himſelfe, not for the Lord. The Phariſees did many good things, but they could not fo…beare boaſting in the good they did; They doe all (ſaith Chriſt, who knew not only what they did, but with what heart) to be ſeene of men, or to have prayſe with men. Yea, not only are evill men ready to boaſt of the good they doe, but the temptation lies hard alſo upon godly men to doe ſo, their hearts are often unduely tranſported, p. 85as with the thoughts of their gifts, parts, and graces, ſo with what they doe through the gift of grace. Our very graces, much more our outward priviledges, may be an occaſion of boaſting. Pride and boaſting are weeds which grow up from the beſt and richeſt ſoyle. 'Tis rare to ſee any man rich in gifts and graces, and poore in ſpirit; poverty of ſpirit is the pureſt and trueſt riches of grace.

Secondly, As to the particular here ſpoken of, Leſt ye ſhould ſay, we have found but wiſdome.

Note.

Man is very prone to make boast of or glory in that which he calleth wiſdome.

When he hath found out (though but ſuppoſed) wiſdome, he cannot containe, he muſt cry it up.Archimedes. It is ſaid of the old Mathematician, when (after long ſtudy and beating his braines) he had found out a Concluſion in Geometry, he ran about the Citie (as if tranſported) or raviſhed with this loud out-cry, I have found it, I have found it; and thus Jobs friends were ready to cry out, they had found, they had found out wiſdome. There is indeed a very great temptation in the finding out or attaining of wiſdome, to puff man up, and to make him vaine-glorious. We have great cauſe to be humbled, that we have ſo little wiſdome; and they that have any ſtore (as they thinke) more then their neighbours, are in great danger of being proud of it. Knowledge puffeth up, (1 Cor: 8.1.) When the head is full, the heart grows high. Yet this is to be underſtood of literall knowledge, not of ſpirituall, or of knowledge when and where it is alone without grace, not of gracious knowledge. The more a gracious man knowes, the more humbl… he is, becauſe his knowledge ſhewes him his own vileneſs and emptineſs; but the more a carnall man knowes, the more proud he is, became (while ſuch) whatſoever or how much ſoever he knoweth, he knoweth not himſelfe, nor doth he know any thing as he ought to know it, as the Apoſtle ſpeakes there at the ſecond verſe. And as meere naturall men, ſo they who are but ſmatterers, or beginners in the wayes of godlineſs, are alſo very ready to be tranſported with an opinion of their parts and knowledge. And therefore, the ſame Apoſtle gives it in charge to Timothy (1 Tim. 3.6.) that he who is called and received p. 86unto Office in the Church, ſhould not be a novice; he means it not ſo 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 reaſon, Leſt being puft up (with pride he meanes) by being in ſuch a function, or by having ſuch reputation for wiſdome and knowledge, as is requiſite to a Go…pel Miniſter, he (which is a ſad fall, if not a down-fall into utter ruine) fall into the condemnation of the devill. Not that the devill will condemne him for his pride, no, the more proud men are, the more the devill approves of them; nor is it the devills office to condemne, it is his office to execute; he is the executioner, not the Judge; and what ever he condemneth any man for, he will not condemne him for pride, no nor for any ſin. So that when the Apoſtle ſaith, Leſt he fall into the condemnation of the devill, it is as if he had ſaid, Leſt he be condemned for the ſame ſin that the devill was condemned for, which was pride: And it was pride (for he is the right father of the Gnoſticks) ariſing out of a high opinion, or conceit of his owne wiſdome, and knowledge. Zophar ſayd (Job 11.12.) Vaine man would be wiſe. But is it an argument of a mans vanity that he would be wiſe? it is a mans duty to be wiſe, that's a good deſire; why then doth he ſay, Vaine man would be wiſe? The meaning is, Vaine man would be in account for wiſdome, he would be reckoned among wiſe men, or he deſires more to be thought wiſe, then to be wiſe. A vaine man, indeed, cannot deſire any good, but in reference to ſome evill that cleaves to it; and upon that account he may deſire to be wiſe. The firſt ſin came into the world by an attempt to get wiſdome, or by a proud thought in the hopes of attaining farther wiſdome. The wiſdome which our firſt parents ſought for, was not wiſdome to know God, for that is the moſt excellent wiſdom, It is eternall life to know God; So then it was not wiſdome to know God, but it was wiſdome to be knowing as God which they affected, they would be high and lifted up above the rate of a creature in knowledge, and that was their ruine. And I ſhall ſhew (in two things) why there is ſuch a temptation in wiſdome, or the reaſon why when we have found out that which hath a ſhew of wiſdome in it, we are ſo forward to applaud our ſelves, & boaſt in it.

Firſt, 'Tis ſo, becauſe wiſdome is no common Commodity, as I may ſay; wiſdome is but in few hands, if you conſider the p. 87multitude 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 that which is every mans; no man is proud that he is a man, or proud that he hath reaſon, becauſe that is common to all men; but all men are not wiſe, all men are not learned, all men have not an improved wiſdome, reaſon and underſtanding; that hath a peculiarity in it, and therefore of that many are proud.

Secondly, Wiſdome is not only rare, but very uſefull, and (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 Clothes, nor a woman of her every-day dreſſe, but when a man or woman have their ornaments and Jewells on, their Gay-cloathing and rich apparel on, then they are apt to be proud and lifted up, ſo it is in this caſe; Wiſdome is like Gay-cloathing, it is a Jewell, an ornament, and therefore man is under a temptation when he hath any thing of wiſdome, eſpecially any eminency of wiſdome about him, to be lifted up and deſpiſe others: yea, to arrogate great things to himſelfe, and to preſume that he can doe no ſmall matters with his braine, or the engine of his underſtanding. It is a great attainment to be full of knowledge, and full of humility, high in parts, and lowly in ſpirit; Leſt ye ſhould ſay, we have found out wiſdome.

God thruſteth him downe not man; or as others read, God hath cast him downe not man.

The Omnipotent doth Toſs him not man, ſaith M^r. Broughton The word ſignifies to toſs a man (as it were) in a blanket, That is, to toſs him as we pleaſe farre enough from his pleaſure, or to toſs him in open view. As if they had ſayd, ſee how the omnipotent toſſeth this man; The Omnipotent toſſeth him not man. There are two references of theſe words given by Expoſiters.

Firſt, Some expound them as the words of Elihu. Secondly, Others as the words of Jobs three friends.

Firſt, Leſt ye ſhould ſay, we have found out wiſdome. I (ſaith Elihu) ſay, God ſhall thruſt him downe not man. That's the principle by which I will deale with Job, and ſo thruſt him downe from that opinion which he hath of himſelfe, and humble him, (that's the ſence of the words (thrust him downe) according to this interpretation) God ſhall doe it and not man. Some of the p. 88learned inſiſt much upon this interpretation;Non eſt hoc opus ullius hominis ut Iobum depellat a ſua ſententia, ſed divina planè virtute opus eſt. Cum tamen deus humano miniſterio utatur gratioſe ad perficiendas. res hujuſmodi abſit ut mihi arrogarem, quod deus ſermone meo effecturus eſt. Iun: wherein Elihu is ſuppoſed making a great diſcovery of his humility, as not daring to undertake Job himſelfe, but going about it in the ſtrength and power of God; As if he had ſaid, 'Tis a worke above or too hard for man to put Job off from that opinion wherein he is ſetled. To doe this is a worke worthy of God, nor can it be done by any power, but that which is properly divine. And ſeeing God is graciouſly pleaſed to uſe the miniſtery of man for the bringing about ſuch workes of Grace; farre be it from me that I ſhould arrogate and aſſume that to my ſelfe which God is pleaſed to work by my word. We may paralel this ſpeech of Elihu with two o…her places of Scripture, which will give light to it. Firſt, (Gen. 42.16.) And Joſeph anſwered Pharoah, ſaying, It is not in me, but God ſhall give Pharoah an anſwer of peace. When Pharoah propoſed to him his Dreames of the ſeven leane kine, and of the ſeven thin ears of Corne, Joſeph profeſſed it was not in him to expound them, but only in God; and that God would doe it he wa… confident; God ſhall give to Pharoah an anſwer of peace. I owne no wiſdome in or of my ſelfe, enabling me to reſolve this queſtion, or to open this ſecret; If ever I doe it, 'tis God who doth it, not I; unleſſe he reveale the ſecret unto me, I cannot reveale it unto thee. Thus alſo ſpake Daniel, (Dan: 2.27.) When all the wiſe men of Babylon were foyld, and gravell'd at the Kings propoſall; The ſecret which the King hath demanded, cannot the wiſe men, the Aſtrologers, the Magicians, and the South-ſayers ſhew unto the King. They cannot doe it; it is not put by way of interrogation, cannot they doe it? but they cannot, by way of negative aſſertion; how then can it be done? or who can doe it? He anſwers, But there is a God in heaven that revealeth ſecrets, and maketh knowne to the King Nebuchadnezzar what ſhall be in the latter dayes. As if he had ſaid, As thy Magicians cannot, ſo I will not undertake to reveale the ſecret, but God both can and will, He will ſurely doe it, yea, he is now doing it; the text ſpeakes as of a preſent act, He maketh knowne to the King, &c. Thus (according to the expoſition before us) Elihu ſai h here, Lest ye ſhould ſay, we have found out wiſdome; I tell you plainly, I will not undertake him, and I am much aſſured ye cannot, therefore Let God thruſt him downe, let God deale with him, and conquer him, not I, not you, not man, not any man. If God will uſe me as a poore inſtrument to doe it, p. 89I am ready, but the whole efficacy and power muſt be from himſelfe. This carrieth a profitable and a holy ſence; every good man aſcribes the effect of all that he ſpeaks in perſwading others for good to the power of God. God muſt convert the ſinner, not man, not the preacher; God muſt humble the proud, not man, God muſt caſt him downe from his high thoughts or caſt downe the high thoughts that are in him, not man; God muſt ſoften and breake the hard heart, not man; in a word, 'tis God who both thruſteth man downe by a gracious work of repentance and ſelfe-abhorrence, and rayſeth him up by a powerfull worke of faith and holy confidence in Jeſus Chriſt: when man hath done his beſt, he can doe no…hing effectually, only God can. Whatſoever good man doth, God doth it in him and by him. Hence thoſe creature-abaſing and Chriſt-exalting queſtions (1 Cor: 3.5.) Who is Paul? and who is Apollo? but Miniſters by whom ye believed, even as the Lord gave to every man. Paul puts a ſlight upon himſelfe, and a ſlight upon all inſtruments, that the whole power might be of God, as he concludes (v. 7.) So then neither is he that planteth any thing, neither he that watereth, but God that giveth the encreaſe. God only thruſts man downe from his vaine and carnal ſtate, God only lifts him up unto a bleſſed and a heavenly ſtate. This, you ſee, is an improveable interpretation, as the words are ſuppoſed ſpoken by Elihu.

But, I rather referre them to Jobs friends, being collected or gathered up by Elihu, as the iſſue of their whole diſcourſe with Job. God thrusteth him downe, and not man. This is it, that you meane (ſaith Elihu) this is the top of your wiſdome, the flower and Creame, the ſumme and ſubſtance of all your arguments. All that ye have ſayd is reducible to this one poſition, God thruſheth him downe, not man, and therefore he is a wicked man; This is the wiſdome which ye glory to have found.

Now though we take the words as the ſumme of what Jobs friends had ſpoken, collected and drawne together by Elihu, yet there is ſome variety in opening the ſence of them; I will but touch a little at what is offered by ſeverall Interpreters, and ſtay upon that which I conceive moſt proper to the place.

Firſt, Some conceive that in theſe words an account is given why Jobs friends gave over ſpeaking, or why they ſtood ſilent, either reſolving to ſpeake no more, or preſuming they had ſpoken p. 90all;Elihu de amicorum Jobi ſilentio conquerenti, ſic reſpondent. Fecimus de induſtria, non oportet hominem exagitare Jobum: ſetis eſt quod a deo exagitetur. Vatabl: Cum deus propellat eum nihil ultra neceſſe eſt ut ab homine impugnetur; ut afflicto inſuper addaturafflictio; quia ſatis eſt qu…d deus eum ob ſua peccata perſequatur. Rab: Levi. As if they had ſaid, We have found out and concluded among our ſelves, that 'tis moſt adviſeable for us, or our wiſeſt way to ſay no more; you poſſibly thinke we can ſay no more, but we doe induſtriouſly forbear to ſay any more; why ſhould we trouble him any further; God troubleth and vexeth him enough God thruſteth him downe, therefore let not man; And therefore we thinke it our wiſdome (having ſayd this) to forbeare and give him over, for we will not adde affliction any longer to the afflicted. So that as the Apoſtle ſpeaks concerning the repenting Corinthian (1 Epist. Cor. 2.6, 7.) Sufficient to ſuch a man is this puniſhment which was inflicted of many, ſo that contrariwiſe ye ought rather to forgive him and comfort him, leſt perhaps ſuch a one ſhould be ſwallowed up with overmuch ſorrow; ſo Jobs friends (according to this Expoſition) are brought in ſpeaking the ſame ſence; Sufficient to him is that puniſhment which hath been inflicted on him by one, even by God, ſo that contrariwiſe we ought rather to comfort him, leſt he ſhould be ſwallowed up with evermuch ſorrow.

Secondly, Others give their meaning thus rigidly; We think it our wiſdome to ſay no more, but to remit or give him up to God, as a man that is obſtinate and will not be convinced. Elihu told them a little before that none had convinced Job; and here they are repreſented, ſaying, we indeed have left him to God, as unconvincible by us, and therefore, God muſt thruſt him downe, not man; there is a truth in this. Some men are ſo obſtinate in their wayes, though evill, and ſti…fe in their opinions, though groſſeſt errors, that there is no more dealing with them, ſuch as theſe are paſt mans skill to recall or reclaime,Iſta animi obfirmatio omne amplius loquendi deſiderium adimit cum eo homine, quum nemo homo poterit, ſed deus ſolus de iſta animi pertinacia depellere. Iun: they muſt be left to God. As in extreame dangerous caſes of travel in child-birth, the good women ſigh and give over, ſaying, This is not womans worke, we muſt leave her to the man; So in dealing with ſome men, after long labour and no ſucceſſe, we muſt even ſay, This is not mans worke, he muſt be left to God, who alone can thruſt him downe, man cannot.

Thirdly, That which is, I conceive, chiefly intended, take thus; I (ſaith Elihu) have undertaken after long waiting and expectance to ſhew mine opinion, Leſt ye ſhould ſay, we have found out wiſdome; That is, an argument ſo ſtrongly concluding Job a wicked man,Cum Job affligatur & inuſitato modo affligatur, id que adeo juſto, qui nec fallere nec falli poteſt in ſuo judicio, conſequitur planè Jobum eſſe improbū. Aquin: Druſ: Merc: that no wiſe man can object againſt it. But what was that irreftagable argument, by which Jobs friends hoped to conclude him, and ſtop his mouth for ever? Surely that which followeth in p. 91this verſe, God thruſteth him downe, not man; That Jobs friends layd the maine ground-worke of their hard opinion concerning him in the dealings of God with him, is evident by what hath been ſhewed from many paſſages quite through the Booke; All which may be reſolved into the ſence, now given, of this one, God thruſteth him downe, not man, and therefore he is a wicked man,

Hence obſerve.

Firſt, The afflictions and thruſtings downe of ſome men are ominently from the hand of God.

Every affliction is from God, but ſome are more from God. As God is more viſibly ſeene in the lifting up of ſome men, ſo in the caſting downe of others. Every man that is lifted up, is lifted up by the hand of God; 'Tis the moſt High, who one way or other, ſetteth any man on high; but in ſetting up ſome men on high, his workings are ſo high, that every man may ſee them and ſay, The finger of God is there, the hand of God hath done it. 'Tis thus alſo in thruſting men downe; every affliction, every thruſting downe, is from God, there is a hand of God in it; for as Eliphaz ſpake (Chap. 5.6.) Affliction comes not forth of the duſt, nor doth trouble ſpring out of the ground. Whence then are troubles? Surely they drop downe from heaven; they are from the earth as to the contracting of them, but from heaven as to the contriving of them. Yet there are ſome troubles which fall from heaven more apparently then others doe; That is, there is more of God, more of the hand of God in ſuch a diſpenſation, then there is in others, though there be a hand of God in every one: therefore ſay Jobs friends, God thruſts him downe, and not man; this mans afflictions are mighty ſtroakes from heaven. For though God hath raiſed up and uſed inſtruments againſt him, yet himſelfe hath appeared moſt againſt him.

Secondly, Obſerve.

Thoſe afflictions wherein God doth eminently appeare against a man, ſe… to beare the greateſt witneſſe againſt him of his ſinfulneſſe or wickedneſſe.

That was the ſcope of Jobs friends, This is, ſay they, an undeniable argument, that the man is wicked, becauſe there is ſuch an eminent hand of God upon him. This was the foundation upon p. 92which they built all their ſeverall cenſures of him, yea, their hardeſt ſentences againſt him. And there is a faire probability in this way of arguing upon ſoure Conſiderations.

Firſt, It may be urged, thus; God is juſt, (men indeed are often unjuſt and unrighteous in the evill which they bring upon others; but God is juſt) and therefore he would not lay his hand upon any man in this manner, unleſſe he were a wicked man. Surely his iniquity hath found him out, whom the hand of God hath thus found out.

Secondly, God is mercifull, he is gracious, (Lament. 3.33.) He doth not afflict willingly, nor grieve the Children of men. Now, if God hath declared himſelfe ſo unwilling to grieve the Children of men, ſurely, when we ſee him ſo willingly grieve a man, as he hath grieved this or that man, may we not ſay, he is a wicked man? Judgement is called Gods ſtrange worke, but in judging ſome he acteth as if judgement were his proper worke, as if he were in his Element when he is laying heavie ſtroaks on their backs; therefore may we not conclude ſuch among the wicked?

Thirdly, God is wiſe; he cannot be deceived concerning any man; therefore there is ſome great reaſon why he afflicts, and what reaſon can more probably be given of a great affliction, then ſome great ſin? As God is ſo true that he will not deceive any man, ſo he is ſo wiſe that he cannot be deceived in any man. He cannot miſſe his mark, nor fall upon a wrong ſubject in his diſpenſations; therefore we have faire warrant to ſay, that a man againſt whom God appeares ſo much, appeares very foule to him, what ever faire appearances he may have among men.

Fourthly, Take this Conſideration alſo, when men afflict their brethren, they often do it either out of reſolved malice, or in heat of revenge; but God cannot do it with ſuch a ſpirit, nor from ſuch principles; The higheſt acts of revenge in God, are but the awards of Juſtice. Againe, Men will afflict others out of envie, or to eaſe themſelves; as the Apoſtle ſpeaks of parents chaſtning their children (Heb: 12.9, 10.) We have had fathers of our fleſh, which have corrected us, and we gave them reverence, ſhall we not much more be in ſubjection to the father of ſpirits and live? For they verily for a few dayes chaſtned us after their owne pleaſure, or (as that text may more clearely be rendred out of the original Greek) as it ſeemed good to them, foreign. pro ut ipſis videbatur. Bez…:or as they thought good; As if he had p. 93ſaid, They will doe it upon their naturall prerogative, or the right of paternity, without giving any account; Yea, a father will afflict and chaſten his child ſometimes (in another ſence) for his pleaſure; That is, to vent his paſſion, and eaſe himſelfe: but God never chaſtneth us in paſſion, no… ever purely upon prerogative, but with a reſpect alſo to our ſpirituall (which is the beſt) profit, and for our good. Now among the good things which God aymeth at in afflicting any man, this is nor the leaſt, the purging out of his evills. And therefore when we cannot aſcribe the chaſtiſement of man to man, but to God alone, 'tis a witneſs againſt him, at leaſt, it drawes a ſuſpition upon him of ſome great ſinfulneſs lodged in him, or ſinfull wayes walked in by him.

Thirdly, Obſerve.

It is no Concluding argument againſt any man that he is wicked, becauſe God afflicts him immediately; or, how much ſoever the hand of God appeares in an affliction, 'tis no concluding argument againſt the afflicted.

'Tis one principall ſcope intended by Elihu in this diſcourſe, to ſhew that there were other cauſes & reaſons of Gods afflicting Job, or any man elſe beſides him. And that we ſhould not make Concluſions, that the greateſt ſufferers, are the greateſt ſinners. For firſt, though indeed God threatneth to puniſh the wicked, who wilfully tranſgreſſe his Law, yet he afflicts many, without reſpect to wickedneſſe. Secondly, though God threatens the wicked only or chiefely at leaſt, yet he reſerves a liberty to try the innocent; yea, as Job ſaith in the 9^th Chapter, He laughs at the triall of the innocent; And therefore the moſt innocent are moſt tryed. I have had occaſion more then once to ſhew why they are moſt or ſo much tryed. Firſt, for the exerciſe of their faith; Secondly, for the improvement of their patience; thirdly, to humble them; Fourthly, ſometimes to ſet them up for examples to others; as the Apoſtle James ſpeaks (Chap. 5.10.) Take my Brethren, the Prophets, who have ſpoken in the name of the Lord, for an example of ſuffering affliction and of patience. The Prophets have ſuffered affliction, and God hath let them ſuffer, that they might be patternes of ſuffering; and 'tis ſo in many other inſtances; Fifthly, God doth it to mortifie their corruptions; Sixthly, to prevent future tranſgreſſions, he hedgeth up their p. 94way with thornes; Seventhly, to diſcover or gaine a teſtimony of their ſincerity. They ſerve Chriſt to purpoſe, who can ſuffer while they ſerve, and bleed under his croſſe, while they ſweat under his yoke. Surely then, there is no concluding againſt any man that he is a ſon of Behal, or hath caſt off the yoke of Chriſt, becauſe Chriſt burdeneth him with his croſſe. Yet this was the great Maxime, which Jobs friends inſiſted upon, He muſt needs be a wicked man, becauſe the Lord had thruſt him downe, not man.

But when we ſee good men thruſt downe by the hand of God, there is a better uſe to be made of it, then to judge them, and that is to be watchfull over our ſelves, leſt we put a rod into the hand of God to chaſten us, or a ſword into his hand to wound us. For as Chriſt ſpake (Luke 23.33.) If it be thus done to the greene tree, what ſhall be done to the dry? If Chriſt ſuffered ſo much, who was a greene flouriſhing fruit-bearing tree, what may we who are dry and barren trees? Or take the meere ſons of men, ſome of them comparatively to others, are as greene trees flouriſhing in grace and holineſſe, who yet are under ſore affliction; and if this be done to a greene tree, what ſhall be done to thoſe who are but dry barren fruitleſs trees, yea, trees that bring forth evill fruit. The Apoſtle (1 Pet. 4.17.) gives a ſutable caution; If Judgement begin at the houſe of God (he does not ſay at the Temple of Idolls, But if it begin at the houſe of God) what will the end be of thoſe that obey not the Goſpel! Let others looke to it when they ſee God afflicting his people, when they ſee God bringing ſuch troubles into his owne houſe, what troubles may they expect, who are indeed but a den of theeves, and whoſe houſes are, yea who themſelves are as a Cage of uncleane birds? Thus we ſee the great argument diſproved, which Jobs friends uſed to prove him wicked, becauſe God did thruſt him downe, not man. And, ſaith Elihu, this is it you ſay and boaſt of, as your wiſdome; but indeed you have not convinced Job, no not by this. What you have taken for a demonſtration, is but a fallacy. And though I might wave mine owne trouble in ſhewing that it is ſo, becauſe I am not the man (but ye are the men) to whom Job hath ſhaped his whole diſcourſe, yet I cannot forbeare to doe it, only I promiſe you, I will not tread in your ſteps, nor take up your method in doing it. That's the ſumme of the words which follow.

p. 95Verſ. 14. Now he hath not directed his words againſt me, neineither will I anſwer him with your ſpeeches.

In this verſe Elihu ſpeakes Negatively in two things; Firſt, He tells us, that Job had not ſpoken profeſſedly, nor directly to him. Secondly, he tells us, how he would not deale with Job; that is, not as his friends before had done.

Now he hath not directed his words againſt me.

As if Elihu had ſaid, I confeſſe I have not been at all ſpoken to all this while, unleſſe in common with all the Auditory, and therefore might well enough looke upon my ſelfe as unconcern'd in this matter.

The word here uſed to direct, hath a great elegancy in it, and may be an alluſion; Firſt, to an Archer who aymes at, or directs his arrow to the marke. Secondly, to a Warrier, eſpecially a Commander in warre, who ſets his men in battel array againſt the enemy; As if Elihu had ſaid, Job hath not aymed at me, foreign digeſſit diſpoſint, ordinavit, verbum bellicum de acie ordinanda dicitur. Merc:nor hath he ordered or ſet his words in order to opprſſe me. Job hath not drawne up his forces, nor ſet himſelfe in array againſt me, but againſt you; And ſo perhaps that hate and bitterneſs of ſpirit, which you have contracted by this long-continued debate with Job, hath given you occaſion prudently to withdraw, and forbeare the entertainment of any further diſcourſe with him. Yea; poſſibly ye are now fallen into a deep contempt of him, as a man forſaken of God, and therefore to be no more dealt with by man. But there is not the like reaſon for me to forbeare ſpeaking with him; ſeeing as he hath not at all oppoſed me, ſo I am not at all diſturb'd in my owne thoughts about him, nor is my ſpirit imbittered with any unidictive motions againſt him; and ſhall therefore enter the liſts of this diſputation, with a peaceable and quiet minde; or rather I ſhall (being a perſon every way unprejudic'd) doe my beſt endeavour to moderate and compoſe this great difference between you. Now he hath not directed his words againſt me, &c.

Hence note.

Firſt, Our words ſhould be well ordered.

They ſhould be drawne up like a wel diſciplin'd Army, in ranke and file. Confuſion in words is as bad as confuſion in things; Some heape up words, but they doe not rightly diſpoſe nor order p. 96them; all they ſpeake is out of joynt or frame. As a multitude or rout of men, doth not make an Army; we may ſee ten thouſand men together, and yet no Army; why? becauſe they are not in order or method, they are not under Diſcipline, and ſo they are but a confuſed throng, not an Hoſt of men. And thus a great many words hudled and throng'd together, are of no more force nor uſe, then a number of men without order; Method is very good in every thing we doe, eſpecially in what we ſpeake; A ſpeech rightly ordered, is like an Army rightly marſhaled. A word fitly ſpoken, fitly as to the ſeaſon of it, and fitly as to the joynting and diſpoſing of it (we may take in both in that place of Solomon, A word fitly ſpoken) is like apples of gold in pictures of ſilver.

Vult oſtendere quod non loquitur quaſi provocatus. Aquin:There is another thing conſiderable in this former part of the verſe, Elihu (as was lately intimated) ſpake thus to ſhew he came to the diſpute unprovoked; He hath not directed his words againſt me; he hath not toucht me. 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 paſſionate, and you have growne into heats; but becauſe he hath not directed his ſpeech againſt me, therefore I ſhall come upon the ſtage, and enter this diſpute with much coolneſs and temper. In a word, I bring no paſſion againſt his perſon, as you (being ſtung by his words) have done.

Hence note, Secondly.

They who are not provoked, have no reaſon to ſpeake provokingly.

That's it which Elihu would have Job perſwaded of; we uſe to ſay, Speake when you are ſpoken to. Then ſurely we are not to ſpeake otherwiſe, then we are ſpoken to; we muſt not give rayling for rayling, much leſſe may we rayle when rayling is not given.

He hath not directed his words againſt me.

Superbi quae ad cōmunem omnium utilitatem dicuntur nunquam ſibi dicta e…iſtimant. Gregor.One of the Ancients Commenting upon this text, ſaith, Elihu diſcovers pride in this ſpeech, He hath not directed his ſpeech against me; As if Elihu diſdained to take notice of what was ſpoken to them; which (ſaith he) is the humor of a proud man; who lookes not upon himſelfe as engaged by any thing ſpoken, p. 97unleſſe you ſpeak perſonally and directly to him; whereas Chriſt ſpeaking perſonally to his Diſciples only, would yet have all men ſee themſelves ſpoken to (Mark 13.34.) What I ſay to you, I ſay to all, watch. Elihu ſhould have taken what Job ſpake to his three friends, as ſpoken to all that were preſent, and ſo might well enough have ſpared this complement, as my Author conceives. But I paſſe that as a curioſity; Eſpecially becauſe it appeares plainly enough, that Elihu, though the words were not ſpoken directly to him, yet did take himſelfe to be much concerned; and therefore riſeth up as a Moderator in this Controverſie between Job and his three friends. He hath not directed his words againſt me.

Neither will I anſwer him with your ſpeeches.

I will not goe your way,Mihi integrum eſt reſpondere & quidem longe, aliter & ex alio fundamento, licet me directè Jobus non oppugnaverit. Scult: Non ſequur vias veſtrasin reſpondendo, ſed alias efficaciores inveniam. Aquin: nor follow your example in this undertaking; I ſhall proceed upon other principles, and uſe other medium's then ye have done; ſuch, I hope, as will be found much more effectuall, and attaine their end. We may take theſe words;

I will not anſwer him with your ſpeeches, two wayes; Firſt, as their ſpeeches had too little light of reaſon in them; Secondly, as their ſpeeches had too much fire of paſſion in them. As if he had ſayd, I will uſe milder words and ſtronger arguments; I utterly diſapprove the courſe you have taken with him; and therefore I will neither inſiſt upon your theame to condemne him for an hypocrite, nor uſe your argument to prove it, becauſe God hath thus ſorely afflicted him; for I hold that a meere Sophiſme. I will not anſwer him with your ſpeeches; That is, with ſpeeches which have ſo much paſſion, and ſo little true reaſon in them, as to the poynt in hand. For though Jobs friends had ſpoken many things of much weight and reaſon conſidered abſtractly, or in Theſi, yet when it came to the hypotheſis, as appliable to Jobs ſpeciall caſe, then their ſpeeches had little or no weight in them. So that in this profeſſion Elihu ſeemes to promiſe theſe two things.

Firſt, That he would uſe ſtronger arguments then they had done; I will not uſe yours, that is, weake ones, I purpoſe to come better prepared to the Combate then you; For though Elihu doth ſometimes uſe ſuch arguments as they, yet he doth not uſe them to their end to prove that Job acted rebelliouſly, or like a p. 98wicked man againſt God, as they did: but to ſhew, that he carried himſelfe too highly, or over-confidently towards God. And this (as it appeares by the iſſue) tooke more upon Job then all his friends hard ſuſpitions, charges, and accuſations. This humbled him, this ſilenced him; he had nothing to returne, but ſate downe convinced; and therefore Elihu dealt with him in more ſtrength of reaſon and divine authority then they had done.

Secondly, When Elihu ſaith, I will not anſwer him with your ſpeeches, he ſeemes to engage that he would deale mildly, with him, or without paſſion; he would not uſe bitter words, but debate and argue the matter gently and meekly. For though Elihu gave Job many ſevere reproofes, yet alwayes in a more friendly manner, not to prove that he had done wickedly, but to convince him that he had ſpoken overboldly; or that while he was ſo zealous to defend his own innocency, he ſometimes intrencht upon the ſoveraignty of God, in his eager and earneſt deſire of pleading his cauſe before him. And ſurely it was but need that Job ſhould have a man of a milder temper ſent in to ſpeake to him, elſe his ſpirit might have been quite over-whelm'd and ſunke. Nor was it without the ſpeciall hand of God, that after this poore afflicted ſoule had been ſo hardly uſed, and ſo grievouſly cenſured by thoſe rigid diſputants, he ſhould at laſt meere with a man more meeke and compaſſionate, in ſome meaſure, to mittigate and allay his ſorrow.

Firſt, In that Elihu ſaith, I will not anſwer him with your ſpeeches.

Obſerve.

It is not good to imitate others in any thing they doe or ſpeake which is not good.

We muſt not either act or ſpeake by example, but by rule, or by example only ſo farre as it anſwers the rule. 'Tis dangerous treading in their ſteps who tread awry. When Paul found that Peter did not goe right, he was reſolved not only not to follow him, but to reprove him (Gal. 2.14.) Thus ſaith Elihu, here I will not write after your Coppy, nor take up directions from what you have done, for I ſee you have gone and done amiſſe.

Againe, When Elihu ſaith, I will not anſwer him with your ſpeeches.

p. 99Note Secondly.

What we ſpeake ſhould be our owne ſence, not the ſence of others, unleſſe their ſence, either of things or perſons, be the ſame with ours.

Some pin their opinion upon the ſleeves of others, and they will be juſt of the judgement of ſuch a man; what he ſaith, they will ſay. As ſome expect that every one ſhould be of their Judgement, and ſay as they ſay; they are many Maſters (which the Apoſtle James forbids, My Brethren, be not many Maſters, doe not take upon you to give the rule to all others, ſome are proud at this rate, they thinke themſelves able to give the rule to all men) ſo not a few are ſo eaſie, that preſently they will take up any thing as a rule from any Maſter; whereas we ſhould not be ſo apt to follow, but labour to have the Judgment or reaſon of things in our ſelves, rather then to take it up upon truſt. When Luther was much troubled about the dealings of God in the world, to ſee how matters went, and was ſaying within himſelfe, Surely it were better things were carried thus and thus; while Luther (I ſay) was thus troubled, he thought he heard this word of reproofe from God; O Martin, Martin, Martine, Martine, in valde ſapis, ſed ego non ſum deus ſequax.I ſee thou art very wiſe, thou canſt give rules, even to God himſelfe, but I am not a God eaſie to be led by men. I will not take thy Counſell, though I ſee thou haſt an honeſt heart in what thou counſelleſt. I have a way of my owne, and I will have my owne way, though the world, yea, though good men, and my owne faithfull ſervants are grieved and mourne at it. Man would appoint to God himſelfe, but God will not model matters by mans wiſdome, nor in his way. Thus in the preſent caſe (I only allude) it is not good for us when we heare what others ſay, preſently to receive it, or take the impreſſion from them; and ſo anſwer in their words, or vote their opinions, though they are wiſe and good men; Elihu takes the liberty to diſſent, as in his opinion, ſo in his Method of proceeding with Job, I will anſwer, but it ſhall not be with your ſpeeches, I will take my owne courſe.

Thirdly, Note.

The faylings and miſtakes of others, ſhould be our warnings not to doe the like.

Elihu obſerved where they miſſed as to the matter in hand, p. 100he obſerv'd alſo wherein they miſſed, as to the manner of proceeding; and he obſerved both well, and wiſely to avoyd the like inconveniences; and thereupon profeſſed, I will not anſwer him with your ſpeeches.

Fourthly, Note.

We ſhould anſwer to every poynt and perſon with reaſon and ſweetneſſe, not with paſſion and bitterneſſe.

There is no convincing others with wrath; The wrath of man (ſaith the Apoſtle) works not the righteouſneſſe of God, (James 1.20.) That is, wrath will never bring about nor effect thoſe righteous things, or ends, which God would have us ayme at. The wrath of man puts him quite out of the way of righteouſneſſe, both out of the way of right ſpeaking, and of right acting. To ſhew much reaſon, and little paſſion, is our wiſdome. So the Apoſtle gives the rule (2 Tim: 2.26.) The ſervant of the Lord muſt not ſtrive; he doth not meane it of bodily ſtriving; As if he had ſaid, he muſt not be a fighter. As when the Apoſtle ſaith (1 Tim: 3.3.) A Minister muſt not be a ſtriker; It can hardly be thought he ſhould intend only, if at all, that Miniſters ſhould not be like groſsly boyſterous men, who are not ſo much as Civill in their behaviour; ſurely ſuch are farre enough off from a fitneſs to be received into the Miniſtry; therefore ſome expound the Apoſtle to the poynt in hand, he muſt be no ſtriker with his tongue in paſſion, anger, and wrath, no word-ſtriker. There is great ſtriking, yea, wounding with words. Though Miniſters muſt ſtrike and wound with the authority of God, yet not with their owne animoſities. They muſt wound the conſciences of ſinners, with the Word and Spirit of God, but not with their own wrathfull ſpirits; ſuch ſtrikers they may not be, nor may the ſervant of the Lord ſtrive thus, but be gentle to all men, apt to teach, yea, patient in teaching. It is a great exerciſe of patience to teach, with line upon line, precept upon precept; When we ſee little received or heeded, yet to inſiſt upon it, this is patience; In meekneſſe inſtructing ſuch as oppoſe themſelves, if God peradventure will give repentance to the acknowledgement of the truth. As the Apoſtle James exhorts (Chap. 1.21.) to receive the word with meekneſſe; that's a moſt neceſſary rule in hearing the word; for many times the hearer is in a paſſion, there is p. 101ſuch a ſtorme in his bowels that he cannot heare to purpoſe, therefore if any would receive the ingraffed word, they muſt receive it with meekneſſe. I ſay alſo the word ſhould be given out or ſpoken in meekneſs, though not with coldneſſe; I doe not ſay with coldneſſe or with a ſlightneſs of ſpirit, but with meekneſſe. And the truth is, milde ſpeaking or meekneſſe of ſpeech (as to the ſpirit and conſcience of the hearer) is not only moſt comfortable, but moſt prevailing. Meekneſſe ſhould be ſhewed, even where there is the greateſt zeale; and zeale then prevailes moſt, when there is moſt meekneſſe in it. The Apoſtle Jude ſaith, Of ſome have compaſſion, making a difference, others ſave with feare; That is, ſave them by preaching that which may make them afraid, ſcare them out of their ſins; but yet ſtill this is to be done in a ſpirit of meekneſſe. (Gal. 6.1.) If any one be over-taken in a fault (what then? rayle on him, rage againſt him, and revile him, no, but ſaith the Apoſtle) ye that are ſpirituall, reſtore ſuch a one with the ſpirit of meekneſſe; conſidering thy ſelfe, leſt thou alſo be tempted. Bones muſt be ſet (to that the word which we tranſlate reſtore alludes) with a tender hand. Thoſe three things which are required in a good Chirurgion, or Bone-ſetter, are as neceſſary in a reprover, or in him that would reduce another from the error of his way. Firſt, He muſt have an Eagles eye, to diſcerne where the fault or fayling is. Secondly, A Lyons heart, to deale freely with the faulty, how great ſoever they are. Thirdly, A Ladies hand, to uſe them gently and tenderly. All which will more fully appeare, while

Laſtly, From the example of Elihu, we collect and learne, that a good Moderator or compoſer of differences, muſt avoyd five things. Firſt, ſlightneſs of ſpirit and of ſpeech. It is not good to ſpeake lightly of little things, but it is a ſhame to ſpeake lightly of great things. Weighty matters muſt be handled weightily, and we ſhould put not a little finger, but our ſhoulders to them! Secondly, paſſionateneſs of ſpirit and of ſpeech, muſt be avoyded. That which hinders reaſon, had need be ſhut out while we are reaſoning. What a contradiction in the adjunct is it, to heare of an angry moderator? or to ſee a man ſet himſelfe to compoſe differences between others with a diſcompoſed ſpirit of his owne. Thirdly, partiality in ſpeaking, or the favouring of a party muſt be layd aſide; for as Elihu did not ſpare to tell p. 102Jobs friends their owne, ſo neither did he ſpare to tell Job his owne, he was not partiall on either ſide. What can be imagin'd more uncomely, then that he who ſtands between two ſhould leane to any one? or that he who comes to be an umpire or a Judge, ſhould make himſelfe a party or an Advocate. Fourthly, he muſt avoyd timorouſneſſe, and not be daunted with what man ſhall ſay or can doe againſt him, while he is doing his duty. The feare of man is a ſnare (ſaith Solomon) That man had not need be in a ſnare himſelfe, whoſe buſineſs it is to bring others out of the ſnares of error, whether in opinion or in practiſe. Fifthly, he muſt beware of an eaſineſs to be drawne aſide, either by the perſwaſions or applauſes of men. A Judge between others muſt keepe his owne ſtanding.

Thus farre concerning theſe two verſes, wherein Elihu is ſtill carrying on his Preface, to prepare Job to receive attentively what he had to ſay. In the next place, Elihu turning to the ſtanders by, ſignifies to them in what condition he found Jobs friends.