Exposition of Job 35-37, Exposition on Job · Chapter 37 · Verses 19-20

Exposition of Job 35-37 · Exposition on Job · Chapter 37 · Verses 19-20

p. 575JOB, Chap. 37. Verſ. 19, 20.

19. Teach us what we ſhall ſay unto him, for we cannot order our ſpeech by reaſon of darkneſs.

20. Shall it be told him that I ſpeak? if a man ſpeak, ſurely he ſhall be ſwallowed up.

ELihu having (in the former part of the Chapter) rehearſed many of the wonderful wo…ks of God in natural things, beyond his reach, bids Job reach them if he could, or, he invites Job, if he could, to give …im ſome di…ection, what account to give unto God about them, p ofeſſing that he himſelf knew not, could not tell what to ſay; telling him alſ…, that he was much aſſured no man elſe could; If a man ſpeak, ſ rely he ſhall be ſwallowed up.

As if Elihu had ſaid, Now thou haſt heard the work of God thus at large diſcourſed, I appeal to thee, if any man know how to d ſpute or fault his doings; as for our part…, we cannot tell what to alledge or reply againſt the…, becauſe we cannot ſee the depth of …is w…ſdom, nor reach the b…ttom of his adminiſtrations. And ſo the whole context may contain an a…gument from the leſs to the g…eate…. If we are igno…ant of, or can hardly apprehend theſe natural things, how much more muſt we be ignorant of, and unable to ſearch into the ſecrets and reſerved caſes of divine Providence? We know little of our ſelves, how much leſs of God! That's the generall ſcope and intendment of theſe two verſes.

Verſ. 19. Teach us what we ſhall ſay, for we cannot order our ſpeech by reaſon of darkneſs.

There is a twofold interpretation of the former part of this 19^th verſe; ſome expounding it as a ſerious motion, or a motion in good ea…n…ſt made by Elihu in his own name, o… in the name of thoſe about him, that Job would give them counſel in that matter, Teach us, ſhew us what we ſhall ſay unto him; as for our pa ts, we are compaſſed about with ſo much darkneſs, that we know not what to ſay fu…ther, or more than we have al eady, about …heſe matters; from whence he would infer or intimate, that much leſs did he or they about him, know what to ſay more of Jobs matters, p. 576or of the dealings of God with him. Thus, according to this interpretation, Elihu ſeemeth to proſecute what he …pake formerly; I deſire to juſtifie thee, I would gladly unde…take the patronage of thy cauſe, or find out a way how to acquit thee of all thoſe raſh ſpeeches, and impa…ient complaints, that proceeded f…om thee; but as yet, for my part, I ſee not how to do it, and therefore, if thou doſt, pray ſhew me.

Irriſoriè ſubdit dicens, oſtende nobis, &c. Aquin.Secondly, And that more generally, theſe words are expounded, as if in them Elihu had put a kind of ſlight or ſcorn upon Job, triumphing and in…ulting over him, as his inferiour in diſputation. As if he had ſaid, Go to now, O Job, ſeeing thou thinkeſt thy ſelf ſo wiſe and juſt, that thou art able to plead and debate thy cauſe with God himſelf; teach us, who are nothing to thee, and who ingeniouſly confeſs our ſelves ignorant, how to reſolve thoſe queſtions lately propoſed to thy conſideration: We are overwhelmed with deep darkneſs, and have no hope to diſpel it, or get out of it, unleſs thou canſt give us light. Thus, I ſay, the words are generally expounded, as ſpoken with a kind of ſtomack, or carrying in them the ſenſe of a ſecret ſubſannation; as if Job were mo… …ole to ſee than they all that were about him, as if they … and blind,Age magiſtrum and he alone had the wit. Now you that are ſo g eat a Maſter, and ſo ready a Teacher, come ſhew us, play the Maſte…, and act the Tutors part, teach us what we ſhall ſay to him.

But I rather adhere to the former expoſition, tak…ng the words as a plain motion, though not altogether without a mixture of reproof. Teach us what we ſhall ſay; If thou wouldeſt have us ſay anything in thy cauſe, give us inſtruction. An Advocate, when his Clyant comes for counſel, tells him, if you would have me plead your cauſe give me inſtructions, open your caſe to me, that I may plead it for you; thus here, teach us, ſhew us what we ſhall ſay, give us directions if thou art able. Job had ſaid (Chap 23.4.) He would order his cauſe before God, and fill his mouth with arguments; pray, ſaith Elihu, give us ſome of thoſe arguments now; as for me, and thoſe that are with me, we are utterly unprovided what arguments to uſe, how to argue, how to plead any thing for the juſtification of thy ſpeeches and behaviour in thy affliction; Therefore teach us what we ſhall ſay unto him.

The text is, make us to know. Teaching makes men knowing; he that teacheth another endeavours to conveigh knowledge into p. 577him; and therefore the ſame word may very well ſignifie, to teach and make to know, foraſmuch as the tendency of teaching is for the beginning or for the encreaſing of knowledge. Teach us What we ſhall ſay unto him;

That is, to the Almighty. God is the An…ecedent to this Relative he, what ſhall we ſay to God in thy defence? we would do our beſt, our utmoſt, if we knew how. There are two ſo…ts of perſons who call for teaching.

Firſt, Uſually they deſire others to teach them, who are convinced or ſenſible of their own ignorance, and would be delive…ed from o… brought out of it. Thus David prayed that God would teach him, that he would teach him his Statutes (Pſal. 119.33, 66.) The ſick man in the 34^th Chapter of this Book is repreſented humbly craving this favour (verſ. 32.) That which I ſee not teach thou me. Here's the true genius and deſire of a lea…ner, he would be taugh…, he is convinced that he wants knowledge very much or is very ignorant, and therefore he would be taught. But,

Secondly, Some call upon others to teach them, meerly to convince them of their ignorance and inability to teach them, or to ſhew that it is a great preſumption in them to pretend to the knowledge of ſuch things as they call upon them to teach. In this latter ſenſe we are to underſtand this deſire o… motion of Elihu, ſaying to Job, Teach us what we ſhall ſay unto him, … is, what defence we ſhall make for thee, or what fo… our ſelves, if …e were in thy caſe, or had ſuch a mind to plead with God, as thou haſt expreſt more than once. Elihu moves Job to teach them, knowing that he was not able to teach them, or to let him know that he had not knowledge enough to teach them in that matter. Teach us what we ſhall ſay unto him, For we cannot order our ſpeech by reaſon of darkneſs.A fa…ie tenebrarum. Heb.

In this latter part of the verſe Elihu gives Job a reaſon why he and his fellows would (though they knew he could not teach them) be taught by him. As if he had ſaid, we plainly and clea…ly acknowledge that we are in the dark about theſe matters, and p. 578Cannot order our ſpeech by reaſon of darkneſs.

The word here rendred to order, may have a double alluſion;

Firſt, To a Military;

Secondly, To a Judiciary ordering.

It is an alluſion to the Military ordering of an Army or Camp, becauſe words in ſpeech ought to be put into good order, to be duely ranked and drawn out as ſouldiers to battel.

They al…o that have to do in Cauſes and Courts o… Juſtice ought to order their words aright, they muſt not ſpeak at random, or what comes next, but they muſt weigh the plea they make, and put eve…y thing in its due place. Thus ſaith Elihu here, We cannot order o… ſpeech, we canno… tell how to …aw up our reaſons, we are over-matcht in this buſineſs, we know not how to plead before God in thy caſe, nor what defence to ma… for thee; thou pretendeſt to be able to contend with him, but we are not, we cannot order our ſpeech. Why not?

By reaſon of darkneſs.

It is darkneſs that uſually hinders the putting of things in order: Darkneſs in the Air doth ſo, much more darkneſs of the Underſtanding. There muſt be light of one kind or other for the ordering of every matter. Where darkneſs is there muſt needs be confuſion: and therefore Elihu gives a very good account, why they could not order their ſpeech, when he ſaith, We cannot do it by reaſon of darkneſs. What da…kneſs? there is a twofold da kneſs,

Firſt, There is darkneſs proper, or natural. Once there was darkneſs, becauſe light wa… no… come or created; of that Moſes ſpeaks (Gen. 1.3, 4.) Darkneſs was upon the face of the deep. Now there is darkneſs eve y night, cauſed by the departure of light, or the going down of the Sun; as alſo ſometimes by the Eclipſe of the Sun (Matth. 27.45.) There was darkneſs over all the land, when Chriſt was crucified. It was not this kind of darkneſs, that hindred Elihu from ordering his ſpeech; for a man may order his ſpeech though he have nei…her Sun-light nor Candle-light; a man needs no other light, but that of Reaſon and Underſtanding to order his ſpeech by.

Secondly, Darkneſs in Scripture is taken improperly and metaphorically; and ſo we are to underſtand it here, We cannot order p. 579our ſpeech by reaſon of darkneſs. And this darkneſs, which I call improper or metapho…ical, is of ſeveral kinds.

Firſt, Trouble and ſorrow in Sc…iptu…e language are called darkneſs (Pſal. 18.28.) Thou, O Lord, w…lt lighten my darkneſs, that is, thou wilt bring me ou… of a ſorrow…ul, into a joyful ſtate. (Joel. 2.2.) It is a day of darkneſ; what is that? a day of trouble and affliction. Hence the ſtate of the damned in Hell is called darkneſs, yea, utter darkneſs (Math. 22.13.) becauſe it is a ſtate of ſorrow, even of everlaſting ſorrows. This da…kneſs of ſorrow and trouble will hinder a man very much f…om o…dering his ſpeech. He that is compaſſed about wi…h, eſpecially if diſcompoſed by ſorrow, is unfit to ſpeak before men of underſtanding; yet, I conceive, this was not the da…kneſs here mean….

Secondly, Darkneſs in Scripture notes the ſtate of a natural man, as unregenerate and without faith. Ye were ſometimes darkneſs, ſaith the Apoſtle (Eph. 5.8.) that is, ye were ſometimes unconverted, or in a ſtate of nature, which is called darkneſs, not only there, but often elſewhere (1 Theſſ. 5.4.) Brethren, ye are not in darkneſs, that is, ye are not in a ſinful condition, grace hath ſhined unto you, yea, it hath ſhined into you, or as the Apoſtle ſpeaks (2 Cor. 4.6.) it hath ſhined in your hearts, to give you the light of the knowledg of the glory of God, in the face of Jeſus Chriſt; he it was who came on purpoſe into the wo…ld, as to give life to them that were dead, ſo to give light to them that ſit in darkneſs (Luk. 79.) 'Tis a truth alſo that this kind of darkneſs doth exceedingly hinder a man in ſpeaking, eſpecially when ſome things are to b… ſpoken. He that is in the darkneſs of a natural condition, will be to ſeek (as we ſay) or knoweth not how to order his ſpeech befo…e God, in any ſpiritual matter. Yet, neithe… is this …ere meant; for Elihu was not a man in this kind of darkneſs, he w…s doubtleſs a godly man, a man that had much acq…aintance with, and in the things of God: Therefore it wa… not becauſe of this darkneſs that he could not order his ſpeech before God.

Thirdly, Darkneſs is put for the deſerted eſtate of a godly man (Iſaiah. 50.10.) Who is among you that feareth the Lord, and obeyeth the voice of his ſervant (he that doth ſo is ſu…ely a godly man, or in the ſtate of grace: who is there of this ſort among you) that walketh in darkneſs, and hath no light, God having with-drawn the light of his countenance from him? Now 'tis a very great truth p. 580(and ſadly experienced by ſome) that this kind of darkneſs doth exceedingly hinder a man from ordering his ſpeech before God. A poor ſoul, th…t is walking in the da…kneſs of a ſpiritual, troubled, deſerted ſtate, that is bewildred with fear and doubt about the ſavour of God to him, and his acceptance with him, knoweth not what to do or ſay before God, he knoweth not how to order his ſpeech in prayer or diſcourſe. This darkneſs hindereth us mightily in ordering our ſpeech befo…e God. Yet I conclude, that neither is this the da…kneſs here underſtood, which is a darkneſs following upon the preſent going down or ſetting of the Sun of Righteouſneſs upon the ſoul, who was himſelf once thus grievouſly benighted, when nayled to the Croſs, he cryed out, my God, my God, why haſt th…u forſaken me.

Fourthly, Darkneſs taken for that remaining ignorance or impe…fection of knowledge which abides even in the beſt, in the holyeſt of men after their converſion, while on this ſide Heaven. Thi ignorance is da…kneſs (1 Cor. 13.9.) and this is that darkne…s w…ich Elihu here intends, when he ſaith, we cannot order our ſpeech by reaſ…n of darkneſs. As if he had ſaid, Though I, and they with me, a…e not altogether rude nor ignorant of God and his wayes; though we have received (through grace) a competency of divine light, to guide us through this world, yet we are ſenſible of ſo much dimneſs and darkneſs, that we cannot order our ſpeech before God, nor direct our ſelves what to ſay for thee, as thou haſt handled the matter.

Further, The darkneſs that (as Elihu ſaith) hinde…eth man in o… dering his ſpeech before God, may be taken, not only for the darkneſs of the man, or of the perſon ſpeaking, as hath been ſhewed already, but alſo for the darkneſs of the matter, or of the things about which he is called or occaſioned to ſpeak. As there is a darkneſs of the Subject, ſo a darkneſs of the object, which David thus expreſſeth (Pſal. 49 4.) I will utter dark ſayings upon the harp: And again (Pſal. 78.2.) I will open my mouth in a parable, I will utter dark ſayings of old. A pa…able is a da…k ſaying, that is, a myſterious ſaying, a ſentence not obvious to every underſtanding; there is a ſecret in parables (Prov. 1.5, 6.) A man of underſtanding ſhall attain unto wiſe counſels, to underſtand a proverb (or parable) and the interpretation, the wo…ds of the wiſe and their dark ſay…ngs. When Elihu ſaith, We cannot order our ſpeech by p. 581reaſon of darkneſs, we may take it in this latter ſenſe, as well as in the former; for as there is, and will be, ſome mixture of darkneſs with light in our minds, till we come to that inheritance of the Saints in light (Col. 1.12.) ſo there may be a darkneſs in the matter to be ſpoken of. Some truths are ſo myſterious, ſecret and hidden, they are ſo obſcure, or lye ſo deep, that they are, by us, even unſearchable and unperceivable; and then we cannot order our ſpeech about them by reaſon of their darkneſs, though poſſibly our ſelves may have attained ſome good meaſure of light. And as there are many things in the doctrine of Faith very dark to us, ſo alſo in thoſe dealings of God with us, which reach our ſenſe; we ſee and feel that which we know not how to give a reaſon or an account of. The light of the Sun is clear and ſhines into our eyes, yet there is a difficulty to underſtand the nature of Light. We are in the dark, even about Light it ſelf; how much more are we in the dark about the hidden and dark works of God, in many of his diſpenſations towards the children of men! And ſurely then, we cannot order our ſpeech (concerning them) by reaſon of darkneſs.

Hence note; Firſt (taking darkneſs in the improper ſence) Ignorance is darkneſs.

If that ignorance which remaineth after converſion be darkneſs, then ſurely much more is that which dwelleth in a natural man unconverted. Knowledge is the light of the mind: The under…tanding, if fu…niſhed with knowledge, is as the Sun in the Firmament; but a man who hath no knowledge nor underſtanding, is like the Air wi…hout the Sun, nothing but darkneſs; and ſo much ignorance as abideth in any man, ſo much darkneſs abideth in him. The natu…al man is altogether ignorant, as to the underſtanding of ſpiri…ual things ſpiritually, that is, ſavingly, and therefore he (as to them) is altogether darkneſs, he is (as Job ſpake in another caſe of a land, Chap. 10.22.) a man of darkneſs, as darkneſs it ſelf, and in him the light is as darkneſs; he cannot ſee by reaſon of darkneſs, nor can he ſpeak, to purpoſe, of the things of God, though he may ſpeak very wiſely about the things of the world, by reaſon of darkneſs, or becauſe his very Reaſon (which is the natural light of man) is darkened.

There are ſ…x things, which a natural man, by reaſon of this da…kneſs, cannot ſee to order, neither his ſpeech nor his perſon about.

p. 582Firſt, He cannot ſee what he ſhould be, and what he is commanded to be, holy, juſt and righteous.

Secondly, He cannot ſee what he ſhould do, o… is commanded to do, ju…t and righteous things.

Thirdly, By reaſon of this darkneſs he cannot ſee, what he ought not to do, or is commanded no… to do, unjuſt, evil and unrighteous things. He hath not a diſcerning about either the affirmative or the nega…ive part of divine c…mmandment…; and hence it comes to pa…s, that as he doth not what he ought, ſo he doth what he ought not.

Fourthly, By reaſon of this darkneſs, it muſt needs be, that he cannot ſee what he hath done againſt the commandment, his ſins of commiſſion, nor what he hath neglected to do acco…ding to the commandment, his ſins of Omiſſion.

Fifthly, If ſo, he canno… ſee what he ought to repent of▪ and turn from. Some repent not of that which …hey ſee to b… but no man can repent of that, in particula…, which he ſee … be evill. I grant every godly man makes it his dayly work, to …epent of his unknown ſins, as well as of thoſe which he know. (Pſal. 19.12.) Who can underſtand his errours? that is, all the errours, wandrings and miſtakes of his life; and therefore David prayed in the cloſe of the verſe, cleanſe thou me from ſecrets faults, that is, f…om thoſe faults and ſailings which are ſecrets to m…, or which I know not of. But though a man may truly repent of … unknown ſins, yet no man repents of ſin, who doth not know ſin.

Sixthly, By reaſon of darkneſs a man doth no… ſe…, nor kn…wes he the things that he hopes for; he poſſibly hath g…eat ho…es of heaven, or of eternal life, yet knowes not in any meaſu… what they are indeed, nor how to order his ſpeech about either, becauſe he is in darkneſs. So then, the ſtate of an unregenerate perſon is darkneſs, and therefore he cannot ſee at all and mu…h darkneſs may remain in a perſon regenerate, and the…fore he c…nnot ſee all (1 John 1.5.) God is light, and in him there is no darkneſs at all; but though the people of God h…ve light and are light, yet in them there is darkneſs. And becauſe whereſoever ignorance is, there is darkneſs, according to the deg…ee of that ignorance, we may take theſe Inferences from it.

Firſt, To be in an ignorant condition is to be in a very uncertain condition, for ſuch are in darkneſs. Now, as Ch…iſt ſpeaketh (John p. 58312.35.) He that walketh in darkneſs knoweth not whither he goeth. In what an uncertain condition is that man who is dayly going, yet knows not whether he goeth? whether he be going right or wrong, whether he be going for his good or for his hurt, whether he be going homeward or from home, whether he be going to a pallace or a p…iſon, whether to life or death, to heaven or hell. Thus, 'tis with a man in darkneſs, and proportionable to the darkneſs that is in any man, is the uncertainty of that mans condition; and therefore till a man be got out of this darkneſs of ignorance, he is in a very uncertain condition, he knoweth not whither he is going, though he be ce…tainly going downward, and that to deſtruction.

Secondly, If igno…ance be darkneſs, in what degree ſoever it is, then, ignorance is very da…gerous Darkneſs ſubjects us to danger. As a man is in an uncertain condition while he is in darkneſs, ſo in a dangerous condition. If the blind lead the blind, both fall into the ditch. O how dangerous is the ſtate of that man who is altogether in darkneſs! We find theſe two put together (Iſa. 9.2. repeated Matth. 4.16.) To them that ſate in darkneſs, and in the valley of the ſhadow of death, is light riſen up. How near are they to danger, who are even in the valley of the ſhadow of death? Thus 'tis with thoſe that are in a ſtate of darkneſs; and ſo far as da…kneſs is in any man, he is in danger to be miſled, and to erre both in opinion and practiſe. Woe to thoſe who, when light is come into the wo…ld ſhall be found loving darkneſs rather than light (Job. 3.19.) theſe are in the greateſt danger, the danger of condemnation, yea, this is the condemnation.

Thirdly, To be in an ignorant condi…ion, is to be in a very uncomfortable condition; darkneſs is uncomfo…table. And though ſuch as are in ſpi…i…ual darkneſs are not ſenſible of their danger (and therefore take up their comfo…ts, rejoyce in the crea u…e, and ſing care away) yet their danger is not the leſs, but mo…e; and when once a man is made ſenſible of his darkneſs, he is … about with many feares, doubts and ſorrows, &c. The da…kneſs of the night is very uncomfortable, in compariſon of the light of …e day; what then is the darkneſs of ſin and ignorance, in compariſon of the light of grace and of the knowledge of God! And therefore we ſhould,

Firſt, Pity the ignorant, thoſe eſpecially who are totally ignorant p. 584and alienated from the life of God, through the ignorance that is in them, as the Apoſtle deſcribes them (Eph 4.18.) We pity thoſe that are bodily blind, becauſe (as we …ay) …ey are dark, they cannot ſee the Sun; …urely, if bodily darkne…s, o… the da…kneſs of the bodily eye, be to be pittied, if ſuch are to be p…ayed for that they may receive ſight, how much more is the da…kneſs of the ſoul to be pittied, and the blindneſs of the mind! and the efore are othe…s …o pity them the more, becauſe they (not ſeing their danger, nor their miſery by it) do not at all pity themſelves.

Secondly, If ignorance be darkneſs, and that an uncertain, a dangerous and an uncomfortable condition, then we ſhould uſe and improve all the means we can, or, within our comp…ſs, …o… the curing of our own ſouls and others of this evil; how ſhould th…y that are in a ſtate of ignorance deſire knowledge! The great end of ſending the miniſtry of the Goſpel to any peopl…, is to op…n their eyes, and turn them from this darkneſs to light (Acts ….18.) Chriſt ſaith to the Church of Laodicea, in that c… ( …v. 3.18.) I counſel thee to anoint thy eyes with eye-ſalve, th thou mayeſt ſee; that is, uſe thoſe means that are proper fo… … gaining of true knowledge in the things of God. Thou pre … ſt to have knowledge, but thy darkneſs is more than thy ligh…, and thy ignorance more than thy knowledge; therefore I coun…el thee to buy of me eye-ſalve, that thou mayeſt ſee.

Secondly, Foraſmuch as Elihu ſaith, We cannot order our ſpeech by reaſon of darkneſs; we, though knowing men, know not what to ſay.

Note; There is much darkneſs remaining in thoſe that have moſt light in this world.

They that know much and have the cleareſt ſight, are yet dark in many things; what they ſee is but little to what they ſee not (1 Cor. 13.9.) We know but in part, and (verſ. 12.) We ſee through a glaſs darkly. The ſight that we have of things, though in a Goſpel-way, is but a kind of dark ſight, we ſee through a glaſs darkly. Elihu ſaw himſelf compaſt about with much darkneſs; and who may not find darkneſs yet abiding in him? What-ever our light or knowledge is, all that we know is not half ſo much as that which we know not; this ſhould humble us. We are very apt to p. 585be proud of that knowledge we have (Knowledge puffs up) but did we remember how much ignorance is mixed and amaſſed with our knowledge, how much darkneſs with our light, we ſhould ſee little reaſon to be proud of it, or pufft up with it.

Take theſe Inferences of duty from this ſecond Note.

Firſt, We ſhould alwayes be praying for Light. Every good gift, and every perfect gift is from above, and cometh down from the Father of Lights: If we would have light from the Father of lights we muſt ask it.

Secondly, Let the moſt ſeeing take heed of preſuming that they ſee all. Some think they know enough, yea, that they have all knowledge, what is it that they know not? But Elihu and his friends ſaid well, We cannot order our ſpeech by reaſon of darkneſs. Bernardus non vidit omnia. In his quae dicuntur de Deo maxima ſcientia eſt ignorantiam fateri. Cyril. Cat. 6.Do not ſay you know all, how much ſoever you know. It is an old rule and a true one, whether you take it with reſpect to actions or propoſitions, The wiſeſt man ſeeth not all. And one of the Ancients hath rightly taught us, That the beſt and higheſt point of our knowledge, is to confeſs our ignorance in the things of God.

Thirdly, If the darkneſs of ignorance be not quite diſpelled from the moſt enlightened and knowing ſouls, Then, As they who have received moſt light of knowledge, have cauſe enough to be humbled in themſelves, ſo to beware of deſpiſing others.

Thirdly, When Elihu ſaith, We cannot order our ſpeech by reaſon of darkneſs,

Obſerve; Ignorance is a very great hinderance in our approaches and addreſſes to God.

As God himſelf is light, ſo they who come to God, need much light: They need light,

Firſt, About their own condition.

Secondly, About the diſpenſations of God under which they are.

Thirdly, About the nature and tenour of the Covenant.

Fourthly, About the nature and divine properties of God, with whom they have to do.

Fifthly, About the excellency, faithfulneſs and all-ſufficiency of Chriſt, who hath done all for them.

Sixthly, About the freeneſs of the grace of God towards them.

p. 586Seventhly, About the power and working of grace in them, eſpecially of that grace of Faith.

If we want the grace of Faith, we know not how to order our ſpeech before God, nor can we come to God without faith (Heb. 11.6.) & i… we want the knowledge of theſe things, we muſt needs want faith in them, or ra…her in God concerning them. A dark ſoul is a confuſed ſoul; how then is it poſſible that he ſhould order his ſpeech before God, who is himſelf confuſed & out of order? Perſons muſt be well compoſed, before their actions, ſpeeches or addreſſes can. Therefore if you would have free acceſs to God, and order you… ſpeech befor… him aright, labour for a clear light, or as the Apoſtle ſpeakes (Col. 2.3.) for the full aſſurance of underſtanding, to the acknowledgment of the myſtery of God, and of the Father, and of Chriſt; that is (as I conceive) of God the Father, in and through his Son, our Lord Jeſus Chriſt. That's the g eat ſtudy, and glory of Chriſtians; they have the moſt excellent ſubject in the world to ſtudy upon, and grow up in the knowledge of. Other Sciences conſider and contemplate the Creature, and the things of this Life; but Chriſtianity winds up the ſoul to the meditation of the Creator in the Mediator, whom to know is Eternal Life.

Fourthly, As da…kneſs is conſidered in the Object,

Note; The things of God are ſo m…eri…, that we know not how to ſpeak of them as we oug…: O…, There is a da kneſs in the W…rd, Wayes and Work… of God, which we cannot overcome.

The beſt have not ligh… enough to look through all the darkneſs and obſcurity that is in the Works and Word of God. I do not affirm this, to caſt that repro…ch of obſcurity upon the Wo…d of God, which the Papiſts do: The Word of Go… hath in it abundance of light, yea, 'tis a light; there is enough in it ſo plain, that any who have any …rue light, may ſee much of it, and be able to order their ſpeech, com…o…ably and competently, that is, acceptably, before God ab…ut it. Yet there is a myſterious da…kneſs in many parts of the Word and Works of God, which our light is not clear enough to maſter and get through. God hath purpoſely done and ſpoken ſome things, which ſtand as ſecrets, which our p. 587eye cannot pierce into, that he might keep us low and little in our own eyes. As there is enough in the Word, which the ſi… pleſt may underſtand and ſpe…k of to …alvation, ſo there are ſome things there to po…e the wiſeſt, and hold them in a ſilent admi…ation. The Apoſtle Peter (2 Epiſt. 3.16.) ſpeaking about the Epiſtles of Paul, ſaith, In them there are ſome things hard to be underſtood: He doth not ſay, all things in the Epiſtles of Paul are hard to be underſtood, but ſome things a…e, and they are ſo for our exerciſe and tryal. As thoſe things are altogether ſecrets to us, which God hath not revealed, ſo ſome things are in a great deg…ee ſec…ets to us, though God hath revealed them; and if ſo,

Then, Firſt, Let us believe when we cannot underſtand. Faith hath a knowledge about all general Principles; yet he that hath no more Faith in ſome ſpecial Scripture-P…inciples and Myſteries than he hath knowledge, will have but little Faith in them. Though we muſt have a knowledge about every thing we believe, yet we may be much more in believing many things, than we are in knowing them; we may have much Faith in that, of which we have but little knowledge. As Faith is the evidence of thoſe things which cannot be ſeen at all by the eye of ſence, ſo it is the evidence of ſome things to us, which are very little ſeen by the eye of the underſtanding. The bleſſed Virgin ſaid, How ſhall this be? When ſhe was told ſhe ſhould have a Son, ſhe could not underſtand the thing, there was a darkneſs in it, yet ſhe believed it.

Secondly, When we find darkneſs in the Works or Truths of God, which are the Object of our Faith, Let us adore what we cannot ſee, and admire where we cannot apprehend.

Thirdly, When we find darkneſs in any of the works of God, Let us be ſure to forbear to cenſure or queſtion thoſe works. How vain a thing is it to judg, when we do not underſtand, or to ſay that is not done well, which we know not how it is done! Doubtleſs, We cannot order our ſpeech (about ſuch things) before God, by reaſon of darkneſs; and therefore we ſhould tremble to ſpeak raſhly or hardly of them. Elihu heightens the poynt yet further in the next words.

p. 588Verſ. 20. Shall it be told him that I ſpeak? if a man ſpeak, ſurely he ſhall be ſwallowed up.

I find another rendring of theſe words, in ſuch a tenour as this; Is there any need that he ſhould be told what I ſpeak? As if Elihu's meaning were, that God, being omniſcient and every where preſent, needeth not any to bring him a report what men ſay or do; he knows our doings, and hears all our ſayings, though none tell him. I hearkned and heard (ſaith the Lord, Jer. 8.6.) He that planted the ear, ſhall he not hear? he that formed the eye, ſhall he not ſee? If any man behave himſelf amiſs, or ſpeak amiſs, God ſeeth it, God heareth it. The Omnipotent needs no helper, the Omniſcient needs no informer, no intelligence…, to bring him an account o… what is done o… ſp…ken: Is there any need (ſaith Elihu, acco…ding to this reading) that he ſhould be told what I ſpeak?

We render Shall it be told him that I ſpeak?

Verbo forenſi vide…ur t… us eſſe mit…o verſu…. An nar…abitur, vel in act… …eferretur. Merl.Here ſome, inſtead of the word told tranſlate record; ſhall it be recorded, regiſtred or written in a book, that I ſpeak, that is, that I have undertaken thy cauſe as thou haſt ſtated i…? Shall this be recorded, and the record ſent to God, that I intend to be thy Advocate? ſurely no; neither I, nor any man of wiſdome or diſcretion will undertake to ſp…ak in this matter, after thy manner. Shall it be told him that I ſpeak? An aliquis audebit ei narrare quum locutus fue…o ſi…; na…p… ut t… locutus es de gube…natione Dei. Piſc.I dare not, I would not have it told him that I will, for a World.

Hence Note, Firſt; No man who underſtands himſ…lf, will venture upon the doing or ſpeaking of any thing that may provoke God, or be diſpleaſing to him.

Will any wiſe man be an Advocate to plead a Cauſe, which he knows will, upon juſt g…ounds, offend and diſtaſt an ear…hly Judg? The Prea…her (ſaith Solomon, meaning himſelf, Eccl. 12.10.) ſought to find out acceptable words; the Hebrew is, words of delight, or, words of the will: He meaneth not flatte…ing words, or men-pleaſing words, but ſuch words as may profit men, or pleaſe men for their profit, that is (a… the Apoſtle ſpeaks, Rom. 15.2.) for their good to edification. Now, if we ſhould not provoke men, p. 589but ſeek to find out (in the ſence given) words acceptable to them, ſhould we not much more take heed of ſpeaking any thing to the provocation of God? ſhould we not ſeek to find out words of delight and acceptation with him, words of his Will, that is, words every way agreeable to his holy will?

Secondly, As Elihu feared ſuch a report ſhould be made to God,

Note; It is high preſumption to do or ſpeak amiſs, not fearing God ſhould know of it.

We are afraid to do that evil which may be reported to great perſons, who have power to puniſh us: It ſuch a man be told (ſay ſome) what we have done, what will become of us? Many are not afraid to do evil, who yet are afraid it ſhould be told their betters what evil they have done. Servants will ſomtimes thus check children in a Family, when they have done amiſs, We will tell your Father, we will do your errand to your Mother; that's a dreadful word to a child that hath any …everence of Father or Mother, to ſay, I will tell your Father and Mother of you. The Lord knoweth all that we do amiſs (as was …aid before) though no man tell him; but ſhall it be told to God what ſuch and ſuch men ſpeak or do, and will they ſpeak or do it ſtill? ſhall it be told God what they ſpeak, and againſt whom they ſpeak? ſhall it be told God whom they reproach, whom they revile? and will they venture it? 'Tis dangerous when ſuch Tales are truly told in the ears of God againſt the men of the World; they were better have Tales told, and reports made againſt them to all the Princes of the earth, than have reports made to God againſt them. To have a poor ſoul, upon juſt grounds, telling God, what evil men have done againſt him, how they have ſland…ed and reproached him, how they have oppreſt and vext him, will come at laſt to a ſad account againſt them. Shall it be told God that I ſpeak? (ſaith Elihu) And ſhall it be told God that we do evil, and we regard it not? Shall we anſwer tho…e that tell us, they have told, o will tell God of our evil doings, as impudent child…en and ſervants do ſuch as threa…en them with telling th…ir P…ents and Maſters of their evil doings, What care we? do if y…u will? O let us take heed how we do or ſpeak that, which, if told in the ears of God, p. 590may cauſe blame, and bring his diſpleaſure upon us. There are a ſ…rt of Tale-bearers very odious in the ſight of God and all good men; ſuch are ſpoken of, Prov. 11.13. Prov. 18.8. But they who bring reports to God (as Joſeph did to his Father Jacob, concerning his brethren, Gen. 37.2.) of the evils done by men, ſuch Tale-bearers (if I may ſo call them) do but their duty; and as their reports are accepted with God, ſo they haſten wrath upon evil men (Luke 18.7.) Shall it be told him that I ſpeak?

If a man ſpeak, ſurely he ſhall be ſwallowed up.

Si dixerit, Heb ſcil. apud ſe, illud nempe, ſe velle talem ſermonem Deo narrare. Piſc.That is, if any man ſpeak, if a wiſe man ſpeak, and if he ſpeak as wiſely as he can, and place his words in the beſt o…der he can, yet if he ſhall deſi…e (as Job hath done) to come near unto …od, and plead with him, ſurely he ſhall be ſwallowed up. Job, in the hotteſt of thoſe deſi…es to plead with God, did not (as ha…h formerly been noted in favour of him) challenge God; he di… not think himſelf a Match for God in pleading his cauſe before him, he (good man) was far from ſuch a preſumptuous ſpirit: yet becauſe he inſiſted ſo much upon that deſire of pleading his cauſe with God, Elihu had reaſon to check him in ſuch language as this, If a man ſpeak, ſurely he ſhall be ſwallowed up. We that are duſt and aſhes may not be ſo bold with God, 'tis beſt for us to lye at his foot, and let him do what he will with us, only beg of him that we may improve his dealings, and profit by his corrections; if the wiſeſt and holieſt of men ſhall ſpeak otherwiſe, Surely they ſhall be Swallowed up.

The word implies, that a man ſo ſpeaking ſhall be ruined and brought to nought. Mr. Broughton renders, Would any man plead when he ſhall be undone? No man but a mad man would ſpeak in a buſineſs wherein he muſt needs be ruined. We ſay well, ſwallowed up, that is, both he and his underſtanding ſhall be utterly confounded. This phraſe of ſpeech is often uſed in Scripture when a greater power undertakes a leſſer: thus fire ſwalloweth up ſtubble, and oppreſſors their poor underlings. David ſaith of his enemies, with reſpect to the greatneſs of their malice (Pſ. 56.1. Pſ. 57.3) They would ſwallow me up. Poſſibly they had not power enough to do it, or no fitting opportunity to do it, but they wanted no will to p. 591do it, They would ſwallow me up if they could, that is, they would make an utter end of me, or diſpatch me quite. So this word is uſed in ſeveral other places (Iſa. 28.7.) They are ſwallowed up of wine. Some ſwallow down the wine ſo long, till the wine ſwalloweth them up, the wine gets the maſtery over them, and they are no longer (as we ſpeak proverbially) their own men. The Apoſtle gives order concerning the inceſtuous perſon that had been caſt out of the Church (2 Cor. 2.5.) receive him (ſaith he) leſt he be ſwallowed up of over-much ſorrow, that is, leſt ſorrow get the maſtery of him. It is not good that the floods of ſorrow (though it be a ſor…ow for ſin) ſhould prevail over us, ſo as to ſwallow us up in the gulph of deſpair. Again, while the Apoſtle …ſures us, and would have us triumph in that aſſurance, that death ſhall never do a godly man any hurt, he thus expreſſeth it (1 Cor. 15.54.) Death is ſwallowed up in victory, that is, in and by the victory of Jeſus …hriſt: He, by dying, quite overcame death; he did not only wound it, and worſt it, or get the better of it, or …our it, but to…ally ruin'd it, as to any power of hurting us; all which, and whatſoever elſe concerns the death of death, and the deſtruction of the grave, is wrapt up in that one word, Death is ſwallowed up in victory. And therefore alſo it is ſaid by the ſame Apoſtle, (2 Cor. 5.4.) Mortality ſhall be ſwallowed up of Life. Jeſus Chriſt hath brought in ſuch a life through the Goſpel, as ſhall at laſt put an utter end to Mortality. Our Mortality now by degrees puts an end to, or ſwalloweth up our Lives, but then Life will quite ſwallow up, or put an end to our Mortality; that is, our Mortality ſhall be quite removed and taken out of the way, by that Life which Chriſt ha…h purchaſed for his people by his own death. All theſe Scriptures ſhew the force of the word, here uſed by Elihu, when he ſaith, If a man ſpeak, ſurely he ſhall be ſwallowed up.

If a man ſpeak;

How? or to whom? The anſwer is, If a man ſpeak to God, he ſhall be ſwallowed up. But ſhall every one that ſpeaks to God be ſwall…wed up? Not ſo; therefore we muſt go to the manner of ſpeaking. If a man ſpeak to God, not keeping his diſtance, if a man ſpeak to God without a Mediatour, he ſhall be ſwallowed up, as a drop of water is ſwallowed up of the Ocean, or as a p. 592ſpark of fire is ſwallowed up in a great flame,Perdetur vir ille fulgore celſitudinis & Majeſtatis ejus perſtrictus or as the light of a Candle, or Glow-worm, is ſwallowed up by the Sun; there is no ſtanding for the Creature before God, in ſuch a nearneſs of acceſs, but by faith in a Mediator; If a man ſpeak he ſhall be ſwallowed up. Man is no match for God, or he is a moſt un…qual match.

Yet further, theſe words may note the co…queſt of the mind or underſtanding of man, by an object which is too high and excellent for it; for then his thoughts, yea and his Reaſon too, are ſwallowed up, and he is carried out of himſelf, as a man in an extaſie or trance. When St. Paul was caught up to the third heavens, and heard unſpeakable words, he was ſwallowed up with the greatneſs of the matter, and was in a divine extaſie, whether in the body he could not tell, or whether out of the b…dy he could not tell (2 Cor. 12.2, 3, 4.) Thus (ſaith Elihu) ſhall that man be ſwallowed up, who over-boldly ſpeaks to God about the great myſteries of providence, or about any matter too high for him. And therefore, O Job, thou haſt not done well to ſpeak ſo often of pleading with God; and ſurely, if any man after thy example, ſpeak complainingly of what God hath done, or himſelf hath ſuffered at the hand of God, he is ſure to be undone, He ſhall be ſwallowed up.

Hence obſerve; Man is not able to bear the Glory and Majesty of God.

God dwels in the light which no man can approach unto (1 Tim. 6.16.) Mans darkneſs is not able to comprehend Gods light; if he venture too near it, he will ſoon be ſwallowed up. The vulgar Latine renders that place (Proverbs 25.27.) He that is a ſearcher of Majeſty ſhall be oppreſſed by the Glory; Qui perſc…utator eſt … ſtatis …metura gi…i…. Vulg.that is, whoſoever ſearcheth boldly into the Majeſty of God, ſhall be ſwallowed up by the Glory of God. We tranſlate that text in the Proverbs thus, For men to ſearch their own glory, is no glory. There is a truth in the former tranſlation, though it be not a true tranſlation, for, a man that ſearcheth into the Majeſty of God, ſhall be overpowered with his Glory. And as man is ſoon overpowered, or ſwallowed up by the Majeſty of God, ſo alſo by and in the Myſteries of God. Ch … told his diſciples (John 16.12.) That he had many things to ſay unto them, which they were not able to bear. If they who had received ſo much grace, could not bear the deeper myſteries p. 593of the Goſpel, ſpoken to them by Chriſt cloathed with frail fleſh, how much leſſe can any man bear the Majeſty o… God in ſpeaking to him, or, God ſpeaking to him in his Majeſty! And ſo ſome tranſlate and read the words of Elihu in the text under hand, For if he ſpeak, man ſhall be devoured or ſwallowed up; that is, if God ſpeak, man (who before thought himſelf Some-body, or that he was able to reaſon with him) will be quite confounded in himſelf by the infinite wiſdom of God, his tongue will faulter or cleave to the roof of his mouth, and he rendered unable to ſpeak one word in his own defence. Moſes (Exod. 19.12.) was commanded to ſet bounds about Mount Horeb, that the people might not come too neer; the reaſon was, that the people might by thoſe bounds be warned, not to be curious or over-bold in their approaches to the Majeſty of God, nor over-buſie in prying into his Secrets. As if it had been ſaid, if you come to near, you will be even ſwallowed up. Moſes repeating to the Iſraelites the terrible Majeſty of God in giving the Law at Mount Horeb, minds them in what a trembling frame they then were (Deut. 5.24, 25, 26.) And ye ſaid, behold the Lord our God hath ſhewed us his glory, and his greatneſs, and we have heard his voice out of the midſt of the fire; we have ſeen this day that God doth talk with man, and he liveth (which implieth, that man, in this life, cannot bear the fuller manifeſtation of God, and live) Now therefore, why ſhould we die? for this great fire will conſume us: if we hear the voice of God any more, then we ſhall die. What was this great fire? It was God himſelf, that is, an extraordinary appearance of God, who is ſeveral times in Scripture expreſt by fire. As if they had ſaid, We acknowledge that we have had wonderful condeſcention and mercy from God, that we have heard him ſpeak and live; but, that we live, is not only a mercy but a miracle; therefore we poor wormes dare not run the hazzard a ſecond time, if we hear him ſpeak any more, we ſhall die: Therefore they deſired Moſes (who in that was a type of Chriſt, Gal. 3.19.) to go near, and be as a Mediator between them and God, that they might not have to do with God immediately, but receive the Law by his hand. Such is the infinite Majeſty of God (though it will be our bleſſedneſſe in the next life, for ever to enjoy it) that here in this Life we are not able to receive it. The Glory of God is ſo pure, that man cloathed with corruptible fleſh & blood cannot ſta d before it; the p. 594very glimpſes of it aſtoniſh, and leave us for dead, Rev. 1.16, 17. Man muſt dye before he can ſee God and live; his body muſt be glorified before, he can bear that weight of glory, which conſiſts in beholding the face of God, or, in knowing him (in our proportion) as we are known (1 Cor. 13.12.)

But though (as the Iſraelites there ſaid of themſelves) we cannot hear God ſpeak and live, yet cannot we ſpeak to God and live, or, and not be ſwallowed up?

I anſwer it in theſe three things. Firſt, If a man ſpeak to God, as queſtioning his dealings with him, or, as calling God to an acc…nt (…hich in ſom… …ence Job did, and therein went beyond …i li…e) … ſh…ll be …allowed up.

Secondly, … …k to God, as preſuming that he can c… … …nd Go…, o… all …he dealings of God with … ſu…ly be ſwallowed up. The thoughts of … …h…gh…s, and his wayes a…ve our wayes, as h gh …s the … …b…ve the earth, Iſa. 55.9.

Thi …ly, … ſpeak to God in our own name, or in a ſelf-right … …n alſo we ſhall ſurely be ſwallowed up. Job (a… we h…v… …ui…e… him before) never attempted to ſpeak to God in his own rig…eouſneſſe, though he often magnified his own righteouſneſſe both befo e and towards men. Woe to all the righteouſneſſe of man before the moſt righteous God. But Job was too bold (according to the firſt anſwer) in asking an account, or a reaſon of God, concerning his ſufferings; there was his failing, and for that he received this check by Elihu, If a man ſpeak, he ſhall be ſwallowed up.

The meaneſt, the pooreſt believing ſoul may come and ſpeak, and ſpeak boldly to God in the name of J ſus Chriſt (Heb. 4.16.) Thus we may come and welcome, co…ing thus we ſ…all no… be … allowed up with the M…j…ſty, much l…ſſe …ith the wrath or diſpleaſure of God. If coming thus we a…e ſwallowed up, it will be only wi…h the love and favou… of God, …ith the g…odn…ſſe and kindneſſe of God: And to be ſwall…wed …p thus, will be the ſweeteſt morſel that ever we ſwallowed, even perfect bleſſedneſſe and life for evermore. Wh…n once death is ſwallowed up in victo…y, and mortality of li…e, th…n ſhall we be ſwallowed up in glo…y. And the…efore whatſoever the Lord doth with us or ours in this world, let us be ſilent befo…e him, p. 595humbly adoring his Soveraignty and Wiſdom, not in the leaſt queſtioning either his Righteouſneſſe or his Goodneſſe; for if a man ſpeak ſo, Sur…ely he ſhall be dreadfully ſwallowed up.