Exposition of Job 35-37, Exposition on Job · Chapter 36 · Verses 1-4
JOB, Chap. 36. Verſ. 1, 2, 3, 4.
1. Elihu alſo proceeded, and ſaid,
2. Suffer me a little, and I will ſhew thee, that I have yet to ſpeak on Gods behalf.
3. I will fetch my knowledge from afar, and will aſcribe righteouſneſs to my Maker.
4. For truly my words ſhall not be falſe: he that is perfect in knowledge is with thee.
ELihu hath already made three addreſſes or ſpeeches to Job, and here he begins a fourth; this and the next Chapter are wholly ſpent in it, and are the iſſue of his whole diſcourſe with this ſorrowful man. In which we may conſider three parts.
Firſt, The Preface, or rather the Prefaces of his ſpeech.
Secondly, The Body or Subſtance of his Speech.
Thirdly, The Concluſion of it.
The Preface or Prefaces, the Introductions of this Diſcourſe of Elihu with Job, are contained in the foure verſes of this Text under hand.
The Body of his Diſcourſe, is begun at the fifth verſe incluſively, and continued to the 23d verſe of the next Chapter excluſively.
The Concluſion of all, is laid down in the two laſt verſes of the 37 Chapter.
In this copious Diſcourſe or long Oration, Elihu brings not any new aſſertion, or ſaying of Job, to be proved againſt him, nor doth he reprove Job for any new fault, but inſiſts upon the proof of what himſelf had aſſerted before, to ſhew that God is righteous, or to maintain the righteouſneſs of God; which he doth variouſly by looking through the various works of God, thoſe eſpecialy which are wrought on high, the Meteors of the aiery region, the raine, the ſnow, the lightening, and the thunder, in and by all which, report is made, as of the Wiſdome and Power, ſo of the Juſtice and Righteouſneſſe of God, who often declareth his mind to Mankind by thoſe Teachers, and proclaims by their mouths (as it were by ſound of Trumpet) how terrible he is, and will be to wilful and impenitent ſinners. That's the ſumme of his Argumentation, or the Scope of this his laſt undertaking with Job.
Verſ. 1. Elihu alſo proceeded, and ſaid.
This is the Pen-mans Preface, he makes the Connexion thus between the former and this diſcourſe; Elihu alſo proceeded, and ſaid: The Hebrew is, Elihu added, that is, to his former ſpeeches he added this. We render the word he continued, (Chap. 23.1.) Elihu alſo proceeded, or continued his ſpeech, and ſaid; and what ſaid he? that begins at the next verſe.
Verſ. 2. Suffer me a little, and I will ſhew thee, that I have yet to ſpeak on Gods behalf.
Here begins Elihu's own Preface,foreign Hoc ſignificatu chaldaicum eſt. Druſ. the aim or tendency of which is to gain Jobs attention and ſubſcription to what he had to ſay, and he ſuggeſteth four Arguments or Motives in theſe three Verſes, to draw out the attention of Job, and likewiſe to gain his ſubmiſſion to what he ſhould lay before him.
Firſt, He gives him an Argument from his intended brevity, I'le be ſhort, I mean not to be tedious, I will not tire thee, nor wear out thy patience with a long Diſcourſe: Suffer me a little.
His ſecond Argument is taken from the greatneſs of the Perſon, in whoſe name and behalf he was about to ſpeak: As if he had ſaid, Hear me, for it is not my own Cauſe, nor the Cauſe of any man that I have in hand, I ſpeak for God, Suffer me a little, and I will ſhew thee, what I have yet to ſay for God.
His third Argument is taken from the Authority in which he would ſpeak. Hear me diligently, for what I have to ſay,Nihil vulgar: nihil non magnum dic…m. Sanct. is not only for God, but from God; I will fetch my knowledge from afar, and aſcribe righteouſneſſe to my Maker, verſ. 3.
Fourthly, Which is a neceſſa y Conſequent of the former two, he would be heard, becauſe he reſolved (and hoped he ſhould make good that reſolu ion) to ſpeak the truth, and nothing but the truth; he offers this at the 4th Verſe, For truly my words ſhall not be falſe, he that is perfect in knowledge is with thee. Theſe are the four Arguments contained in this Preface, by which Elihu like a wiſe perſwaſive Orator, would draw on the attention of Job in hearing, and gain his approbation in receiving what he had to ſay. We may gather up the ſpirit and ſubſtance of all his Arguments into this one.
He is to be patiently heard, and readily aſſented to, who intends to ſpeak but a little, and that little for God, and that little from God, and that in truth, and nothing but the truth.
But what I am now about to ſpeak ſhall be but little, and that for God, and from God, and that in truth and nothing but the truth;
Therefore I am to be heard patiently, &c.
Suffer me a little.
Sta circa me paululum. Mont.Some render, ſtand, or ſtay about me; that is, have patience a while, be not haſty. Impatient perſons will be gone, they will not abide by it, to hear another out. Our Tranſlation reaches this ſence fully (according to the Idiom of our Language) Suffer me a little. foreign Parum modicum eſt temporis et quantitatis diſcretae.The word which we render little, may referre either to the littleneſs or brevity of his Speech, or to the littleneſs of the ſpace or time which he would ſpend in ſpeaking; we joyn both here; as if he had ſaid, I will not ſpeak much, and therefore I ſhall not take up much of your time. The word is uſed by the Prophet with an addition, (Iſa. 10.25.) Yet a very little while, and the indignation ſhall ceaſe, and mine anger in their deſtruction; that is, in the deſtruction of the enemies of my People. As if he had ſaid, My wrath ſhall not abide, it ſhall not laſt long, nor continue upon my People; and when I have done with them, it ſhall be turned upon their enemies and oppreſſors, the Aſſyrians, and towards them it ſhall not ceaſe, till they are utterly overturned. Take one inſtance more in the ſame Prophet, nearer the buſineſſe of the Text in Job. (Iſa. 28.10, 11.) Line upon Line, Precept upon Precept, here a Little, and there a Little, or now a little, and then a little. They ſhall not be overburdened, they ſhall have it by drops, by inches, by little and little, as they are able to bear; juſt as children and young Novices are taught, who cannot receive much at once, but now a letter and then a letter, now a rule, and then a rule. Poſſibly Elihu perceived Job was not in a caſe to hear much, and therefore condeſcending to his weak condition by reaſon of his long ſufferings, he ſaith to him, Suffer me a little.
Yet further, I conceive, when Elihu ſaith to Job, Suffer me a little, it may ſignifie one of theſe two things, or both of them. Firſt, That Job had given him ſome interruption as he was ſpeaking before. It is uſual with us, if when a man is ſpeaking, any interpoſe, to ſay, Pray ſuffer me a while, you ſhall have your liberty to object or reply what you pleaſe when I have done. Secondly, That he had ſhewed ſome diſſatisfaction with what Elihu had ſpoken fully out, or when he had done ſpeaking, and therefore he deſired that he might further cleer the matter, and ſpeak out his mind, yet, at leaſt, a little more, if it might be to his full ſatisfaction, and the removal of all his doubts. Suffer me a little.
Lay all theſe things together, and they will teach us a poynt of prudence, ſo to compoſe and compact what we have to ſay, that it may not be grievous or burthenſome to thoſe that hear us, eſpecially not to thoſe who (as Job was) are already grieved in mind, or body, or both. As the Spirit of God, leſt the Faith and Patience of his People ſhould fail in ſufferings, telleth, yea aſſureth them, it is but a little while that they ſhall ſuffer; relief, or deliverance, and which is more, the Reliever, the Deliverer, is making haſt towards them, (Heb. 10.27.) Yet a little while, and he that ſhall come, will come, and will not tarry; as the Spirit of God (I ſay) doth thus nurſe up the Faith of his People in ſuffering times: ſo we had need to nurſe up the attentions of our Hearers at all times, but then chiefly when they are under any kind of ſuffering, and ſay, yet a little, ſuffer us a little, we will not burthen you much. There are two things of admirable uſe in ſpeaking. Firſt, Brevity. Secondly, Perſpicuity. 'Tis true, that they that ſtrive to be ſhort, prove very obſcure; yet doubtleſs, 'tis no very hard thing, in moſt matters, to joyn perſpicuity with brevity, and to give a clear ſenſe in a few words. And though it be a truth, That when we have ſaid much of God, and of the things of God, we have ſaid but little, yea, that when we have ſpoken our all, there remains infinitely more to be ſpoken, yet we ſhould as much as may be, aim at brevity, eſpecially where the Perſon ſpoken to is weak, and unfitted by bodily indiſpoſitions to hear much. Suffer me a little, And I will ſhew thee, &c.
foreign Amplam et ſuſiorem rei elucidationem et declarationem importat. Bold.That is, I will make all plain to thee, I will give thee a full declaration of my mind, and I hope of the truth, I will ſet all before thee, that ſo upon a …eview thou mayeſt the eaſier apprehend my ſenſe, and give thy ſentence about it. Day unto day uttereth ſpeech, (ſaith David, Pſal. 19.2.) and night unto night ſheweth knowledge. 'Tis this word, and it notes a very plain and evident manifeſtation of that which is offered to be known; the very night carrieth a light in it concerning the glory of God; I will ſhew thee That I have yet to ſpeak on Gods behalf.
Dativus verba addities indicat honorem et cultum, loqui Deo, eſt non ſolum pro Deo defendendo, ſed etiam honorificando ſermonem aſſumere. Bold.Some read for God, or to God; that is for the glory of God, or to the honour of God, in the clearing up of his righteouſneſs, againſt thoſe blemiſhes which thy ſpeech, if not intentionally, yet conſequentially, hath caſt upon it; I will ſpeak that which may both convince thee, and juſtifie God. The Original Text ſtrictly is thus, I will ſhew thee that there are yet words for God; that is, I will make it appear that many things more may be ſaid and proved in purſuance of this Poynt, for thy further humiliation under the mighty hand of God, and for the Lords vindication in all his dealings with thee. I ſpeak for God: Nor was this a meer pretence,Quia ſaepe arrogantes ſibi ſentium ſilentii reverentiam non deberi, Domini non nunquam potentiam, de quo quaſi loquuntur inſinuant, &c. Greg. in Loc. or a vain boaſt, as I find ſome Expoſiters (I conceive very cauſeleſly) charging Elihu, as if here he publiſhed a zeal to ſpeak for God, that he might gain applauſe, or draw a reverence upon himſelf, in what he had to ſpeak. Some ('tis granted) have c…yed up the Name of God, when they cloſely aimed at their own: But doubtleſs, Elihu was honeſt and plain hearted, when he ſaid, that what he had to ſay was for God; as he pretended, ſo he was really for God; I have yet to ſpeak on Gods behalf.
Hence Obſerve, Firſt; It is a mans honour, as well as his duty, to be an Advocate for God.
As it is mans comfort, his choiceſt comfort, that God hath p…ovided an Advocate for him, that he hath found out one to ſpeak to himſelf in our behalf, namely, Jeſus Chriſt; ſo it is both the duty and honour of man, to be an Advocate for God.
For if, Firſt, it be a great honour to know God, and to have God made known to us; He hath not dealt ſo with any Nation (as he dealt with the Jews, in giving them the knowledge of his mind) and as for his Judgements they have not known them, (Pſal. 147.20.)
Secondly, If it be a greater honour to believe, and obey according to what we know, then
Thirdly, When we know, when we believe and obey, our greateſt honour of all is to plead for, and ſtand up in Gods behalf, to undertake (being called) the defence of his truth and of his wayes, to contend earneſtly for the Faith, once (by God) delivered to the Saints, which is indeed the only good contention. Paul ſaith (Phil. 1.17.) I am ſet for the defence of the Goſpel. Paul was a Champion ready to cope and buckle with all comers for Chriſt or the Goſpel; and therefore at the 20th verſe of the ſame Chapter, he ſaith, the great thing he lookt after was, That Jeſus Chriſt might be magnified in his body, whether by life, or by death. There are three wayes whereby we appear as Advocates on Gods behalf; Firſt, By ſaying, or arguing; Secondly, By doing or practiſing; Thirdly, By enduring and ſuffering; and by all Chriſt is magnified in our body; the two former wayes, by life, the latter by death, or by that which bears the Image of it. There's no…hing needs a fuller meaſure of defence for God, than the Truth of God; and we never ſtand up ſo fully on Gods behalf, as when we ſtand for his Truth, though …ur ſelves fall. To ſpeak and do on Gods behalf, is moſt for our own behoof, though we get but ſmall fees or wages, yea though we loſe our all in this world for ſuch ſpeaking and doing. I could wiſh there were not too much cauſe of complaint, that God hath not many to ſpeak on his behalf, and that Chriſt Jeſus, our great, our only Advocate with God, hath few Advocates among men. When God as it were calls to us, Who is on my ſide? who? Truly there are but few that will appear for him, that is, for Truth, for Holineſs, for holy Worſhip; few appear for theſe things when differences ariſe about them. The corrupt part of the world in any Age will not, and the better part are not ſo free as they ought, to ſpeak and appear (in ſuch Caſes) on Gods behalf. The world (ſaith St. John in the Revelation) wondred after the Beaſt; & he cannot want Advocates, who hath ſo many Admirers. But as the Admirers, ſo the Advocates of the Lamb are not many, they are only a ſealed, a ſelected Company. We can be very warm in ſpeaking in our own Cauſe, and on our own behalf; but how cold and dead-hearted are we when we come to ſpeak in the behalf of God! what a ſad withdrawing is there from that duty! God ſtands up often on the behalf of his People, and owns them in their need, yet few own God, or the Truth of God, when there is moſt need. Remember, as it is our honour, ſo our duty to ſpeak on Gods behalf; and they will come to a bad reckoning at laſt both for their doings and ſpeakings, for the work both of hand and tongue, who have done and ſpoken much in their own behalf, and little or nothing on Gods.
Again, As Elihu makes this an Argument to provoke Job to hear him patiently,
Note, They that ſpeak for God, ought to have audience.
It is an Argument commanding attention, to ſay, I ſpeak from God, or for God. As when the Lord himſelf ſpeaks, all ought to hear; even thoſe things that have no ears, are call'd upon to hear him ſpeaking, or what is ſpoken from him, Hear O Heavens, and hearken O Earth, ſaith the Lord (Iſa. 1.2.) Now, as when the Lord ſpeaks all ſhould hear, ſo all ſhould hear when any thing is ſpoken on the Lords behalf; they that ſpeak for the Lord in truth, ſpeak alſo fr… the Lord. As truth bears the ſtamp and Image of God, ſo it tends to the glory of God. To reſiſt the truth of God, ſpoken by a true Meſſenger, is to refuſe the God of truth, (Luke 10.16.) He that heareth you, heareth me, and he that deſpiſeth you, deſpiſeth me. Not to hear thoſe that ſpeak for the Lord, and from the Lord, is indeed not to hear the Lord, and ſo they will be judged in the great day.
Thirdly, In that Elihu gathers up his Spirits, girds up the Loins of his mind upon this conſideration, that he was to ſpeak on Gods behalf,
Note, They who ſpeak for God, may ſpeak with courage, and be bold.
If any thing can encourage us to, and in a work, 'tis this, that we engage for God. That which puts ſpirit and life into us, is our end and deſign in doing or ſpeaking; now this is the higheſt end or deſign, to argue for God; and therefore it may put the higheſt life, and livelieſt ſpirits into man, it may make him that is weak, ſtrong as a Gyant, and him that is fearful, bold as a Lyon, when he can ſpeak in truth, that he is ſpeaking truth on Gods behalf.
I will ſhew thee that I have yet to ſpeak.
That word (yet) hath a great Emphaſis in it; he had been ſpeaking in Gods behalf before, and ſayes he, I have yet to ſpeak
Obſerve, They that truly begin to ſpeak for God, will perſevere in ſpeaking for God.
As when we have ſpoken our all of God, and for God, there is yet more to be ſpoken of him, and for him (God is an everlaſting Argument, a Subject that can never be finiſhed) ſo they who have begun (with an honeſt heart and right aims) to ſpeak for God, will hold on and never give over to ſpeak for him, while they have a call to it. A ſoul toucht with true zeal, finds it hard to make an end, when once he hath begun ſo good, and ſo honourable a ſervice, as to ſpeak for God. So much of the ſecond Argument uſed by Elihu to gain attention: Suffer me a little, and I will ſhew thee what I have yet to ſpeak on Gods behalf. He ſpake for God. The third followeth.
Verſ. 3. I will fetch my knowledge from afar, and will aſcribe Righteouſneſſe to my Maker.
This (I ſay) is Elihu's third Argument brought to the ſame purpoſe as before.
I will fetch my knowledge from afar,
Or a great way off. From how far?foreign e longinquo' ex abund…m…i ex linguae idiomate adjicitur. Merc. Ʋtar ſcientia quada… long… pe…ita. V…. There are four notions under which knowledge may be ſaid to be fetcht from afar.
Firſt, That's knowledge from afar, which is of things out of ſight, or inviſible, of things which not only are not, but cannot be ſeen. As if Elihu had ſaid, I will not diſcourſe about ſuch things as fall under common ſenſitive obſervation, I will not ſpeak of eye-objects, but of that and ſuch things, as no eye hath ſeen, nor can ſee, of God, and of Divine things, the things of God.
Secondly, From afar, may imply this, I will not treat about matters of a late Date or Edition, but of things done long ſince. Thus David prefac'd his Speech, (Pſal. 68.2, 3.) I will open my mouth in a Parable, I will utter dark ſayings of old, which we have heard, and known, and our Fathers have told us. Such things are far off from us, which were tranſacted and done a great while ago, or in former Ages, or in the firſt Age. As if Elihu had ſaid, I'le fetch my knowledge, not from yeſterday, but from ancient times, from the very beginning of the Creation, or from the Foundation of the world; ſuch things are truly afar off; or, I will fetch my knowledge from thoſe things which were before the beginning; that's more truly afar off. Thus a Learned Tranſlater gloſſeth upon the Text,Prout res fuit non tantum in de a ſeculis, ſed etiam ante omnia ſecula. Jun. I will ſpeak even of thoſe things which were before any thing viſible was, even from Eternity. The things of Eternity are moſt proper to ſet forth and illuſtrate the honour of God, and moſt lively expreſſe his Power and Divine Perfections.
Thirdly, When he ſaith, I will fetch my knowledge from afar; the meaning may be this, It ſhall be of admirable and ſublime things,Ex operibus Dei admirandis et ſublimibus. Merc. the reaſon of which could not eaſily be given, nor preſently found out. Thoſe things are far from us, which we cannot dive into, nor reach, nor fathome the bottome of, by the Line of our underſtanding: Such are the ſecret Counſels of God before the world was, and ſome wayes of his Providence in dealing with men ever ſince the world was, which are therefore ſaid to be unſearchable, and paſt finding out; and of theſe Elihu ſpeaks at large in this Chapter, to the 26th verſe.
Fourthly, I will fetch my knowledge from afar, may be thus underſtood, I will ſpeak to thee of things which I have much ſtudied for; I will not ſpeak what comes next, nor what lyes uppermoſt,Ex ramotis ſed neceſſariis principiū agam, non noviter excogitata ſeda principio cognita, et accuratè paremeditata proſeram. Scult. but will beat my brains for what I ſay, in moſt ſerious meditation; I will not offer thee any raw or undigeſted ſentiments, but ſhall well and maturely conſider before I ſpeak; nor will I ſpeak what my weak reaſon only tells me is true, but what by light from above, and I hope by me ſpecial teachings of God, I know to be true: I will fetch my knowledge, or that which I make know, from the depths of my heart, not from ſudden flaſhes and conceits of my head. In all theſe ſenſes poſſibly Elihu was reſolved to fetch his knowledge from afar, he would not take up, nor trouble Job with things that were obvious, common, or eaſie to be had, but bring what he had to ſay out of the cloſeſt Cabinets, and utter conceptions, which were moſt remote from the common road.
There is yet ano…her apprehenſion concerning Elihu's purpoſe, when he ſaith, I will fetch my knowledge from afar, with which I rather cloſe than any of the former; that his meaning was to ſpeak to Job of thoſe things, which as they are not eaſily comprehended, becauſe the ſublimeſt works of God in nature, ſo becauſe they might ſeem far from the preſent matter; As i… he had ſaid, We have been arguing all this while about Gods diſpenſations here below, but now I'le ſpeake of things that are wrought above, of thoſe both uſeful and dreadful or terrible Meteors, the ſnow and raine, the windes, the lightening and the thunder; theſe things may be thought very forreigne and heterogeneal, very far off from the buſineſs in hand, but I will ſpeak to thee of theſe things, even of the wo…ks of God in the Heavens, in the Air, in the Chambers of the Clouds, and I will convince thee by what God doth there above, of his righteouſneſs, in what he doth here below. The wiſdome and power of God, in ordering thoſe natural works in the Clouds, and in the Air, prove that man hath no cauſe to complain about his providential works on earth: For as thoſe wonderful viſible works of God are real demonſtrations of thoſe inviſible things of God, his eternal power and God-head, ſo they declare both his righteouſneſs and goodneſs, his wrath and mercy towards the children of men in the various diſpenſations of them. And ſo although thoſe things might be thought far from the poynt which Elihu ſuppoſed Job queſtioned, at leaſt by conſequences, the righteouſneſs of God in his ſevere dealings with him, yet indeed they contained principles or general grounds, by which that which Elihu had engaged to maintain might be fully confirmed and unanſwerably concluded. This, I conceive, is the ſpecial afar off, that Elihu intended to fetch his knowledge from, as may appear in the cloſe of this Chapter, and in the next, quite thorow. I will fetch my knowledge from afar.
Hence note; Firſt, The natural works of God, or the works of God in nature, are to be ſtudied and ſearched out.
As the works of grace are afar off from all men, in a ſtate of nature; ſo the works of God in nature, are very far off from the moſt of men, they know little of Gods works in the Heavens, or in the Earth, in the Sea, or in the Aire, yet all theſe are to be ſearched out with diligence by the ſons of men.
Secondly, Note; The works of Creation and Providence, ſhew that God is, and what he is.
We may ſee who God is, in what he hath done; we ſay things are in their working, as they are in their being. God hath done like himſelf in all that he hath done; his own works (as well as his own Word) ſpeak him beſt, (Pſal. 19.1.) The heavens declare the glory of God, and the firmament ſheweth his handy-work, &c. The raine and ſnow declare the power of God, Thunder and Lightening ſhew what he can do.
Thirdly, Note; Knowledge is worth our longeſt travel, it will quit coſt to go far for it.
We ſay, Some things are far fetcht, and dear bought; true knowledge, eſpecially the knowledge of Jeſus Chriſt deſerves to be far fetcht, and it cannot be too dear bought; we muſt drive a ſtrange kind of trade with the truths of God; we muſt be alwayes buying, and never ſelling, yet that's a commodity will never lye upon our hands, never brayde. If we were to fetch our knowledge from afar, as to the diſtance of place, we ſhould not think much of it. The Queen of the South fetcht her knowledge from afar, ſhe came a very great way, undertook a long jou…ney, to hear the wiſdome of Solomon; in that ſenſe we ſhould be willing to fetch our knowledge from afar; yet ſome will ſcarce ſtep over the threſhold to fetch in knowledge. It is propheſied (Dan. 12.4.) Many ſhall run to and fro, and knowledge ſhall be increaſed. Knowledge ought to be travell'd for as much as any thing in the world. We fetch our gold and ſilver, and rich Commodi…ies, afar off, we go to the ends of the Earth for them, through a thouſand deaths and dangers; we ſayle within three inches of death for many moneths together, to fetch wo…ldly riches f om afar off; and ſhall we not fetch knowledge afar off, how far ſoever it is from us in diſtance of place, and what labour or coſt ſoever we beſtow to fetch it in? I will fetch my knowledge from afar, I will aſcribe righteouſneſs to my Maker.
Theſe words contain the ground, purpoſe, or deſigne of Elihu in this whole diſcourſe, which was to maintain the righteouſneſs of God; I (ſaith he) will aſcribe (the Hebrew ſtrictly is give) righteouſneſs to my Maker; here's a very great undertaking,foreign to give righteouſneſs to God; God gives and imputes righteouſneſs to us; 'Tis the ſumme of the Goſpel, that God imputes or aſcribes righteouſneſs to ſinners: Now as God in a Goſpel ſenſe, gives righteouſneſs to us, both the righteouſneſs of juſtification, which is lodged in the perſon of Chriſt, and the righteouſneſs of ſanctification, which is lodged in our own perſons, though the ſpring and principle of that alſo be in Chriſt ſtill; ſo we muſt give righteouſneſs to God; that is, both believe and declare or publiſh to all the world, that God is juſt, and give him the praiſe of his juſtice, which is the beſt and nobleſt work we can do on Gods behalf in this world. There are two moſt excellent works, which indeed contain all our work in this world.
Firſt, To do righteouſly, or act righteouſneſs our ſelves. Secondly, To aſcribe righteouſneſs unto God.
But you will ſay, what is it to give or aſcribe righteouſneſs to God?
I anſwer, It is to acknowledge, that God is righteous in all his wayes, and holy in all his works. 'Tis mans duty to juſtifie God, to aſcribe that righteouſneſs to him, which is properly his own. 'Tis Gods grace, his free-grace to juſtifie man, to aſcribe that righteouſneſs to him which is properly anothers. David made profeſſion of the former as his duty, (Pſal. 50.3, 4.) I acknowledge my tranſgreſſions, and my ſin is ever before me; that thou mighteſt be juſtified in thy ſayings, and clear when thou judgeſt: That is, I'le confeſs my ſin,Is qui peccat et confit…tur deo peccatum juſtifi at deum, cedens ei vincenti et ab eo gratiam ſperans. Ambroſ: l. 6. in Luc: that all the world may ſee the righteouſneſs of thy dealings with me, though thou ſhouldeſt deale never ſo ſeverely with me, though thou ſhouldeſt ſpeak the bittereſt things againſt me, & pronounce a ſentence of heavieſt judgement upon me. The Apoſtle referring to this place in the Pſalmes, quotes the words in a paſſive forme and ſenſe, not of God judging man, but of God judged by man, (Rom. 3.4.) Let God be true, but every man a lyar; as it is written, that thou mighteſt be juſtified in thy ſayings, and mighteſt overcome when thou art judged. As if David had ſaid, according to the Apoſtles reading out of the Septuagint, (which yet as learned Beza in his Annotations affi…meth,Iſtud foreign, active meo quidem judicio neceſſario explicandum eſt, ut Graeco Hebraeu reſpondeant. Bez: in Rom: 3.4. ought to be expounded actively, as if, I ſay, David had thus expreſſed himſelf) Lord, I know ſome men will take the boldneſs to queſtion thee, yea and to condemn thee of rigour, when they ſee thy afflicting hand heavy upon me; therefore, either to prevent ſuch raſh judgements of man, or that thou mayeſt gaine the day, and have the better in the opinion of all good and wiſe men, over thy Judges, Behold, I here freely confeſs my great ſin, with all the aggravating circumſtances of it, and ſurely they who know, or ſhall hear, how greatly I have ſinned againſt thee, cannot but juſtifie thee, how great ſoever my ſufferings may be. To ſpeak thus is to aſcribe righteouſneſs unto God, in all that he doth, whether with reſpect to his publique judgements upon Nations, or particular, upon perſons, in any way of affliction he is pleaſed, and ſeeth need, to exerciſe them with.
And the reaſon why Job was here charged by Elihu as a perſon not giving righteouſneſs to God, was, becauſe he did not ſit down quietly and patiently under his hand in ſufferings, but muttered and complained as a man unſatisfied with, though he did not openly murmur againſt the dealings of God with him. To give righteouſneſs to God, is not only, not to accuſe him as unrighteous and unjuſt, but to thank him for, and honour him in all that he doth, or to ſpeak good of his Name, under all our ſufferings of evil. Further, to aſcribe righteouſneſs to God, is to juſtifie him, though he give never ſo much proſperity to unjuſt and wicked men (Jer. 12.1.) Righteous art thou, O Lord, when I plead with thee; yet let me talke with thee of thy judgements. Wherefore doth the way of the wicked proſper? wherefore are all they happy that deal very treacherouſly? Some begin to think, ſurely God is not righteous, when they ſee the unrighteous proſper, and at reſt, while righteous ones are afflicted with continual hurries and troubles; but whatſoever God doth with us or ours, whatſoever peace he gives to wicked men, whatſoever trouble to good men, he is ſtill righteous; and to acknowledge this ſincerely, is actually to do what Elihu undertakes to do, even to aſcribe righteouſneſs to our Maker. And ſurely that knowledge will quit the coſt, though we have fetcht it very far, by which we are taught, and have learn'd to aſcribe righteouſneſs (for that's the aſcribing of glo…y) to our Maker. I (ſaith Elihu) will aſcribe righteouſneſs To my Maker.
There's ſomething in that expreſſion very conſiderable; Elihu doth not ſay, I will aſcribe righteouſneſs to God, but ſpeaks of God under that relation, His Maker. foreign importat facere aliquid cum intentione diligentia energia quae valde enitet in formatione hominis. Bold:The word ſignifies not only in General to make or create, of which work Moſes treats in the firſt of Geneſis, but it notes the doing of a thing, firſt, with diligence, ſecondly, with skill & great intention of mind, 'tis to draw all our ſpirits together in a work, as Artiſts do; This divine art or skill did chiefly appear and ſhine forth in the creation or formation of man. Not that God ſtraines himſelf in any work, but he ſpeaks thus, to ſhew that the higheſt perfections and exactneſs imaginable, yea beyond all imagination, were centred and laid into the works of God, or the things that he hath made. will aſcribe righteouſneſs to My Maker.
He doth not ſay, to the Maker of man, or to the Maker of Heaven and Earth, but to my Maker; he appropriates that common work of God to himſelf. God is the maker of every Creature, the leaſt worme, the leaſt fly is of his making, yet Elihu ſpeaks of it as his peculiar priviledge, my Maker.
There's a great Emphaſis of affection in thoſe Pronounes, Mine, Delicata ſunt haec pronomina Meum, Tuum, Suum, et plena affectionis; pronomen hoc ſubſtantive ponitur pro amico. Dulceſ que meorum reliquias. Virgil: Aeniad: 4. Ego meorum ſolus ſum meus. Terent:Thine, His. Elihu in this my intimates a friendly ſweetneſs and cloſeneſs of relation between God and him. To call another Mine, is more than to call him a friend of mine; And to ſay, God is my Maker, is more than to ſay, He is the maker of me, or the maker of my ſoul and body. 'Tis the Dialect of lovers: Whom we love we call Ours. It is ſo in the writings of Heathen Poets and Orators. One of them ſaid, I muſt do this with the gifts of mine, that is, of my friends; and another, I only am my to mine. Much love reignes in this Language of faith up and down the Scriptures, chiefly in thoſe raptures of divine delight between Chriſt and the Spouſe in the Book of Canticles. Elihu is here greatly affected, as with the righteouſneſs of God in all his works, ſo in the workmanſhip beſtowed on him: I (ſaith he) will aſcribe righteouſneſs to my Maker.
Hence Note; Firſt, God is the Maker of man.
I ſhall not ſtay upon that.
Secondly, In that he holds himſelf engag'd to ſtand up for God as his Maker,
Note, The Common benefits of God to man, ſhould be acknowledged, and he honoured for them.
God hath made man and beaſt, and he preſerves man and beaſt. A godly man ſees peculiar mercy to him in both, though they be common mercies. General mercies ſhould have, they highly deſerve, ſpecial remembrances. All the works of God are to be lookt to as perſonal engagements. God hath made others as well as thee, yet ſo remember him to be thy Maker, as if he had made none but thee; and indeed every one that is made, is as much beholding to God, as if he alone had been made. As ſome things which are made in common for all men (the Sun, the Air, &c.) are ſo made, that no man could have more of them than he hath, if they had been made for him only: So though it be common to all men, that God is their Maker, yet no man could have more in his making, if none had been made but he. One of the Ancients repreſents all the Creatures offering themſelves to man, in general, and ſpeaking theſe three words:Accipe, Redde, Cave. Firſt, Receive us cheerfully, for we were made for thee; Secondly, Render thanks for us daily, for we are all made uſeful unto thee; Thirdly, Take heed you do not abuſe us, for you muſt give an account to our Maker and yours, how you have uſed us. And ſurely, as we ſhould ſtrive to honour God for all things which he hath made, ſo moſtly for our own making. The Lord is often (in the Old Teſtament eſpecially) ſpoken of under this Relation (Pſal. 121.2.) Our help ſtandeth in the Name of the Lord, who made Heaven and Earth. (So Pſal. 124.8. Pſal. 95.6. Pſal. 146.6.) Still God is remembred as the Maker of all things; and he is thus remembred, not only in oppoſition to Idols, or falſe gods, who are gods made by man, not the makers of man, but God is thus remembred and recorded in Scripture, to preſerve a grateful memory of God in man, as he is the Maker of man. He that forgets God as his Maker, will never remember, much leſs anſwer and accompliſh the ends for which he was made.
Thirdly, I will aſcribe righteouſneſs to
My Maker.
Note, A godly man takes God as his own, and appropriates him by Faith in all his Relations.
Faith takes not only a ſhare in God, but all of God; My God, my Father, my Maker, my Redeemer, are ſtrains of Faith. A Believer doth as it were ingroſs God to himſelf, yet deſires and endeavours, that all, as well as himſelf, may have their part and portion in God, yea God for their Portion. Job ſaid (Chap. 19.25.) I know that my Redeemer liveth: He ſpake as if he had got a Redeemer, not only to, but by himſelf. Thus alſo holy Paul of Chriſt, (Gal. 2.22.) Who loved me, & gave himſelf for me; as if he had been given for him alone, and loved none but him. This is the higheſt work of Faith, and 'tis the ſignification of our hotteſt love to God, it ſhews endearedneſs of affection to him, as well as neerneſs and clearneſs of intereſt in him, when we thus take him as our own Saviour, Father, Maker. I will aſcribe righteouſneſs to my Maker.
Obſerve, Fourthly; He who is the Maker of all men, can be unrighteous to n… man, nor is lyable to the cenſure of any man, whatever he doth.
'Tis impoſſible that he who made us ſhould wrong or injure us, and that upon a twofold Principle; Firſt, Of the reſpect he hath for Juſtice towards all thoſe whom he hath made. God is ſo tender, that he doth not willingly (or with his heart) affl…ct, nor grieve the children of men, to cruſh under his feet all the Priſoners of the earth (Lam. 3.33, 34.) much leſs will he (as it followeth, verſ. 35, …6.) turn away the right of a man before the face of the moſt High, that is, before his own face, who is the Moſt High: As if it had been ſaid, The Lord will not pervert Judgment in any mans Caſe, that comes before him. Or, if we take thoſe words before the face of the Moſt High, as denoting the higheſt Judicatory on Earth, as our Margin intimates, putting there, for Moſt High, A Superiour; then the meaning is, The Lord doth not approve, that any earthly Judge, though Supream, or moſt Superiour, ſhould turn aſide the right of a man, how inferiour ſoever; for, as the 36th verſe hath it, To ſubvert a man in his Cauſe, the Lord approveth not; or, as the Hebrew is rendred, ſeeth not, that is, he ſeeth it not with approbation, but indeed with deteſtation, and will ſeverely puniſh ſuch ſubverters of Juſtice. Secondly, It is impoſſible that he who hath made us ſhould wrong or injure us, upon the principle of his Soveraignty over all thoſe whom he hath made. He that gives all men their being, he that gives all to all men that are in being, can be unrighteous to no man, whatſoever he taketh from him, or doth with him. We have Job in the beginning of this Book (Chap. 1.21.) aſcribing righteouſneſs to God his Maker upon this reaſon, or principle, The Lord hath given, and the Lord hath taken away; bleſſed be the Name of the Lord. It is he that made me a man, 'tis he who once made me a rich man, a great man, the greateſt man of all the men of the Eaſt, (Chap. 1.3.) What if now he hath leſſened me, and left me little or nothing? what if he hath now made me a mean man, a poor man (in account) a no man? what if God hath now ſtript me naked, and taken all from me? He hath taken nothing but what he gave; why then ſhould I take it ill at his hands, or have ſo much as an ill thought of him? the Lord gives, and the Lord takes; there's no unrighteouſneſs in all this. If God ſhould utterly undoe us, he doth us no wrong; if he ſhould as it were, unmake us, let us conſider he is our Maker, & then we muſt ſay, there is no unrighteouſneſs in him, yea we ſhall be ready (with Elihu in the Text) to aſcribe righteouſneſs unto him. And therefore, as a Corollary from the whole,
Note, Fifthly; Whatſoever God doth with us, or others, we ought to maintain the honour of God, and retain good thoughts of him, both as righteous and good.
Though Heaven and Earth be moved, though the World be full of confuſion and un…ighteouſneſs, yet we muſt aſcribe righteou…neſſe to God. Whatſoever or whoſoever falls to the duſt, the Honour and Juſtice of God muſt not. Thus far of Elihu's third Argument for attention; the Fourth is at hand in the next verſe.
Verſ. 4. For truly my words ſhall not be falſe; he that is perfect in knowledge is with thee.
As if he had ſaid, I am purpoſed to ſpeak the truth, and nothing but the truth; therefore hear me. Truly my words ſhall not be falſe. He gives aſſurance for, or warrants the truth of his words, while he ſaith, they ſhall not be falſe. Negatives in Scripture often carry a ſtrong affirmation. The Father of a Fool hath no joy, Non eſt …num, pro paſſimum eſt; ſic non remitt…tur ei, i. e. famietur. Druſ.ſaith Solomon (Prov. 17.21.) that is, he ſhall have a great deal of ſorrow. When the Scripture denyeth forgiveneſs to any ſort of impenitent ſinners, or ſaith, their ſin ſhall not be forgiven, the ſenſe is, they ſhall be puniſhed. When we ſay proverbially, Goods ill gotten ſhall not proſper, the meaning is, they ſhall periſh, and do him miſchief that hath gotten them; not only ſhall he not thrive with them, but they ſhall ruine and undoe him; his goods ill gotten, ſhall do him no good when the evill day is come, much leſs ſhall they be able, or he by them, to prevent the coming of an evil day. Once more: When we ſay, Such a thing is not ill done, our intendment is, 'tis very well done, excellently done. So here, when Elihu ſaith, Truly my words ſhall not be falſe, his meaning is, I will ſpeak truth, and truth to the higheſt, I will ſpeak nothing but what ſhall endure the Touchſtone and the Teſt; I will not offer thee a Syllable of falſhood; what I alledge and urge either for God, or againſt thee, ſhall not be fetcht o… hammer'd out of my own brain, and ſo ſubject to errour and miſtake, but ſuch as God, who cannot erre (by whoſe Spirit, and in whoſe ſtead, I ſpeak unto thee) hath inſpired me with, or taught me for thy conviction and inſtruction.
Fourthly, When he ſaith, Truly, my words ſhall not be falſe, we may take it two wayes: Firſt, As to the matter ſpoken; Secondly, As to the mind of the Speaker: when truth is thus ſpoken, tis truly ſpoken; thus much Elihu engag'd for: As if he had ſaid, The matter that I ſpeak, ſhall be true, and I will ſpeak it in truth, or with a true mind and heart; I will not ſpeak any thing to flatter thee, nor for my own ends, to trouble thee; my words ſhall be candid and ſincere, as well as found and orthodox: I will ſpeak the truth, and ſpeak it in truth. Some ſpeak that which is falſe (as I may ſay) in the ſincerity of their heart, thinking it to be true; and others ſpeak truth in the falſeneſs of their heart, that is, they have ſome by ends in ſpeaking it; from both thoſe Elihu here clears himſelf, and with both theſe Job had taxed his Friends, Chap. 13.7. Chap. 17.5.
Hence obſerve; It is the higheſt Commendation of a Speaker, to ſpeak truth, and the higher the Truth, the higher the Commendation of the Speaker.
Words can have no greater beauty, nor richer ornament, than Truth, and Truth is never more adorn'd, than by plainneſs of Speech, nor more beautiful, than when (like our firſt Parents in innocency) 'tis naked. To ſpeak truly, is much more honourable, than to ſpeak eloquently; one plain word of plain truth, is better than a long painted Oration, tinctured with the leaſt errour: What then are long Orations, and large Volumes, which have, upon the matter, as many errours as words, as many lyes and flatteries, as Periods and Sentences! at beſt, ſome in putting off their words, do as others in putting off their wares, mingle good and bad together. 'Tis dangerous to make ſuch medlies. As we muſt not put bad for good, darkneſs for light, bitter for ſweet, falſhood for Truth, ſo we muſt not blend or put bad among the good, nor mix darkneſs with light, nor falſhood with Truth. And as 'tis dangerous to mix any falſhood of Doctrine with Truth, ſo to mix falſhood of Heart, with Truth of Doctrine, or to ſpeak Truth, but not in truth. The Apoſtle is zealous in proteſting againſt falſhood, and profeſſing for the Truth, in both theſe reſpects; Firſt, as to the truth of the Doctrine, or of the matter ſpoken, (2 Cor. 2.17.) We are not as many, which corrupt (or deal deceitfully with) the Word of God; we do not adulterate or mix it with our own imaginations or inventions; which he further confirms (Chap. 4.2.) We have renounced the hidden things of diſhoneſty, &c. Secondly, As he ſpake truth of Doctrine, ſo he ſpake it in the truth of his heart, as he aſſured the Corinthians, in both the places laſt mentioned; we are, not only no corrupters of the Word of God, but as of ſincerity (there's truth of heart) as of God, in the ſight of God, ſpeak we in Chriſt. And again, We walk not in craftineſs, nor handle the Word of God deceitfully, but by manifeſtation of the truth, commend our ſelves to every mans Conſcience, in the ſight of God. He makes a proteſt yet once more in the ſame tenour, and ſomewhat higher, (2 Cor. 13.8.) We can do nothing againſt the Truth; O bleſſed Impotency! but for the Truth; O bleſſed Ability! Who would not be weak againſt the Truth? who would not be ſtrong for the Truth, which is ſtrongeſt of all, and will prevail? And as we ſhould ſpeak nothing againſt the Truth, ſo nothing but the Truth, nothing beſide the Truth, nothing that may be any blemiſh, or turn to the leaſt diſſervice of the Truth; yea, though it ſhould be (as we hope) for the ſervice of that excellent and amiable thing called Peace; a thing ſo excellent, that we cannot over-bid, nor pay too much for it, unleſs we part with, and pay away truth for it: and if ever we do ſo, we over-bid for it, and over-buy it indeed, and ſhall have cauſe at laſt to repent of our bargain, and cry out, we have burnt our Fingers, and it would be well if that were all. Therefore let us remember the Lords admonition by his Prophet (Zech. 8.19.) Love the Truth and Peace: Firſt, Truth, then Peace. Nor was there ever any true Lover of Truth, that was not alſo a Lover of Peace; nor any true Lover of Peace, but was ſuch a Lover of Truth, that he could lay down, or let go, his Peace for it. One of the Ancients tells us,Tantus ſit in te veritatis amor, ut quicquid dixeris, juratum putes. Hieron. There ought to be ſo great a love of Truth in us, that, whatſoever we ſay to be true, ſhould be as much as if we had ſworn it to be true, or had delivered it upon Oath. There is no more goodneſs in what we ſay, than there is Truth in what we ſay. A Lye in report or Diſcourſe, and a Lye in Doctrine or Diſpute, are both abominable to God, and ſhould be ſo to man; therefore Elihu heartily diſclaims it, Truly my words ſhall not be falſe.
He that is perfect in knowledge is with thee.
This Aſſertion ſuits well with the fore-going Proteſtation:foreign Integer ſcientiarum, vel integer ſcientis. Heb. He that is perfect in knowledge, will not, cannot utter words of falſhood. But who is that? and where to be found? Some underſtand it of God; He that is perfect in knowledge is with thee, that is, God is with thee in this buſineſs; and without all controverſie, it may be ſaid of God, in the higheſt and ſtricteſt ſenſe of Pe…fection, He is perfect in knowledge. The Lord is a God of knowledge (1 Sam. 2.3.) as well as … God of mercy; he is as knowing, as he is merciful, perfect in both. Taking the Text ſo; 'tis as if Elihu had ſaid, Thou hadſt need, O Job, look to thy ſelf, and diligently attend to what is ſpoken, for thou hast not to do with man, with one like thy ſelf only, but thou haſt to do with God. Some inſiſt much, yea, altogether upon this Interpretation of the word; God is with thee, therefore receive truth; God cannot be deceiv'd, nor doth he deceive, therefore hearken and obey. Yet Elihu might ſpeak thus with reſpect to the meſſage brought by himſelf; for when man ſpeaking in the Name of God ſpeaks the mind of God to us, it may be ſaid, God is with us, and ſpeaks to us by him. The Apoſtle ſaith (2 Cor. 13.5.) If any require a Sign or Token of Chriſt ſpeaking in me. Chriſt ſpeaks, while his Meſſengers and Miniſters ſpeak truth. The ſame Apoſtle teſtified of the Theſſalonians, that they took his ſpeaking as Gods ſpeaking, (1 Theſſ. 2.13.) When ye received the Word of God which ye heard of us, ye received it not as the word of man, but (as it is in truth) the Word of God. And therefore I conceive we are to underſtand the words of Elihu concerning Elihu himſelf, yet not as in himſelf, but as fitted for, and aſſiſted in the work by God, He that is perfect in knowledge is with thee; As if he had ſaid, Though I am but a young man, yet thou haſt not to deal with an ignorant man, with one who is but a novice or ſmatterer in the things of God, with one that is yet in the Elements of Divine knowledge and learning; He that is perfect in knowledge is with thee. And it is conceiv'd that Elihu ſpeaks thus in the third perſon for Modeſties ſake, as the Apoſtle Paul alſo did (2 Cor. 12.2, 3.) I knew a man in Chriſt, &c. He doth not ſay, I Paul was caught up to the third Heaven, and heard unſpeakable words, &c. but I knew ſuch a man. Thus Elihu here; and doub…leſs, he had been lyable to cenſure, as arrogating too much to himſelf, had he ſpoken in the firſt perſon, I that am perfect in knowledge am with thee: Therefore he covers and conceals himſelf by expreſſing it in the third perſon, He that is perfect in knowledge is with thee; that is, He that is with thee to convince thee of thy former errour, and to give thee better counſel, is perfect in knowledge.
But is that true? was Elihu, or is any man perfect in knowledge, or (as the Hebrew ha…h it plurally) in knowledges, that is, in all kinds of knowledge, or in all the degrees of knowledge of any kind? Surely, No man is perfect in the knowledge of any one thing, much leſs of all things, (1 Cor. 13.9, 12.) We know in part, and propheſie in part, we ſee but darkly, &c. How then can it be ſaid of Elihu, He is perfect in knowledge? I anſwer; There is a twofold perfection. Firſt, Abſolute. Secondly, Comparative. There's no man living here below hath abſolute perfection of knowledge; yet one man being compar'd with another, may be ſaid to be perfect in knowledge, another not: There are various degrees of knowledge in man; the higheſt degree of knowledge compar'd with the loweſt, may be call'd perfect knowledg. Thus we are to underſtand Elihu ſpeaking at the rate of a creature, not of God, or as becomes and is commenſurable with the ſtate of man in this life, whoſe beſt perfection in knowledge, is to know his own imperfections.
Secondly, Elihu ſpeaks not of any perfection of knowledge, but of being perfect, that is, ſincere, in knowledge. As if he had ſaid, What I know, I know with an honeſt, upright heart and intention: I do not know to abuſe thee or others, I make not uſe of my knowledge to deceive the ſimple, but to inform them. Some are crafty and cunning in knowledge, not perfect in it; they are knowing as the Devil is knowing, who takes his name Daemon from his knowledge, yet he is not perfect, but corrupt in his knowledge, he is ſubtil, and full of devices to do miſchief with his knowledge. That's perfect knowledge, which is ſincerely imployed for the Glory of God, and the good of thoſe with whom we have to do. So then, the meaning of Elihu may be ſumm'd up thus in ſhort; He that is with thee (that is my ſelf) will deal with thee to the beſt of my underſtanding, and in the Integrity of my heart. This alſo ſuits well with the former part of the verſe, Truly my words ſhall not be falſe.
Hence Note; Firſt, Though no man knoweth all things, yet ſome know much more than others.
One is a Babe, and needs milk; another is a grown Chriſtian, and can, not only receive, but give the ſtrong meat of inſtruction, (Heb. 5.13, 14.) Some cannot underſtand wiſdome, when ſpoken by the perfect, they know not how to learn, yea, ſome (as the Apoſtle ſpeaks, 2 Tim. 3.7.) are ever learning, but never able to come to the knowledge of the truth. Others can ſpeak wiſdome among them that are perfect (2 Cor. 2.6.) that is, they are got to the higheſt Form of Goſpel knowledge, and are fit to be Teachers.
Secondly, Note; Whether we know little or much, this is the perfection of our knowledge, honeſtly to imploy and improve it, for the information of the ignorant, and the conviction of thoſe who are in errour.
If we have but one Talent of knowledge, yet if we uſe it well, we are perfect in knowledge. They who have digged (as they think) to the heart, and dived to the bottom of all Sciences, yea into the heart of the Scriptures too, yet if they keep their knowledge to themſelves, or know only for themſelves, if they have baſe ends and by reſpects, in vending their knowledge, if they trade with their knowledge for ſelf only, or to do miſchief to others, their knowledge is not only utterly imperfect, but, as to any good account, nothing, or none at all. As he that ſlothfully hides his Talent, ſo he, who either vain-gloriouſly ſhews it, or deceitfully uſeth it, ſhall be numbred among thoſe who have none, (Math. 25.29. Luke 8.18.)
Laſtly, Elihu ſpeaking of himſelf in a third perſon, Note, Modeſty is a great vertue, and the grace of all our Graces.
He that ſaith, I am perfect in knowledge, knoweth not what is neereſt him, himſelf. We ſhould uſe our knowledge as much as we can, but ſhew it as little as we can, unleſs in the uſing of it. 'Tis beſt for us to take little notice of our own goodneſs, and not to know our own knowledge. Uſually they have but little, who are much in ſhewing (unleſs much called to it) what they have. Empty Veſſels ſound moſt, and ſhallow Brooks make the loudeſt noyſe in paſſage. Moſes put a Vail upon his face, as unwilling to have that Divine beauty ſeen. While we are provoked, and even neceſſitated to diſcover our knowledge, we ſhould cover our ſelves. It is our duty to impart our knowledge, but our folly to p…oclaim it.
Thus far Elihu hath been preparing his Patient Job, to receive his Medicinal inſtructions; he is now ready to adminiſter them, for the cure and quieting of his diſtempered mind.