Exposition of Job 32-24

They who had maintained the dispute all this while, ceased, rested, or sat down. When men speak they usually stand up or stand forth. The word in the Hebrew may be rendered thus; They sabbatized, implying they had found it a week of hard work, and strong labor in dealing and tugging with Job; And now as if their seventh day or Saboth were come, they sat down and took their rest. Speaking, especially arguing and disputing with a knowing and resolved adversary, is tough work; And they who have been at it to purpose, may for very weariness have causee-nough to rest or take their Saboth; so did these three men, they ceased or sabbatiz'd from answering Job.

We may yet further inquire, why did they cease? First, some men cease to answer, because they have no more to answer. Secondly, others cease to answer, because they suppose they have answered enough already, and will answer no more. Some say the former was the reason why Jobs three friends ceased to answer, they had no more to answer; Others take the latter, that they had no mind, no will to give any further answer. But the reason expressed in the text (which should satisfy us and superseed further queries) is,

As if it had been said, Because they saw they had done no good upon him, Job kept his ground and maintained his standing, he disputed every inch with them, and yielded not an inch; as they found him at first, so he was at last, they saw him a man immoveably set down in his own purpose and opinion, and therefore, because they could get nothing by speaking, they would speak no more. 'It is but lost labor, (as we say) to wash the Blackmore. The constancy and warmth of Job in defending himself they judged obstinacy and a humor to oppose, or but the swelling of a proud spirit; whereas indeed it was the love of truth, not of contention, a zeal to do himself right, not to do them wrong, which caused him still to hold up the Bucklers, and adhere so stiffly to his own opinion. Thus despayring to convince or bring him to an acknowledgement; that he was unrighteous, they ceased.

That's such another form of speaking ( Pro. 3.7.) Be not wise in thine own eyes; As also that ( Pro. 26.12.) Seest thou a man wise in his own conceit, there is more hope of a fool then of him. You may easier reduce a man that is indeed ignorant, then him, that thinks himself very wise, or knowing, but is not. This was the apprehension of Jobs friends concerning him, He was a man (thought they and so they said) righteous in his own eyes.

There are three sorts of righteous persons. First, such as are righteous in the eyes of God, and so the Godly are under a twofold notion; First, as being pardoned for or justified from their unrighteousness, through faith in Christ; Blessed are they who are thus accounted righteous in the eyes of God. Secondly, they are righteous, as avoiding unrighteous, and doing righteous things. There is a seed a principle of righteousness in persons justified and regenerated, which daily puts it self forth in righteous actings; He that doth righteousness is righteous (1 Joh: 3.7.) He is so, both as to his state, and as to his actions, in the eyes of God and good men.

Secondly, Many are righteous in the eyes of men, they have fair appearances and out-sides; you can read nothing amiss in their conversation, yet they are unrighteous, yea altogether unrighteous in the eyes of God, yea and possibly in their own too; They cannot but see their own wickedness, though they can conceal it from the sight of others. Hypocrites are like painted Sepulchers, fair without (as Christ spake of the Pharisees) but within full of rottenness. They seem that to men which God seeth they are not; They can show their best side to and hide their worst from men, but they cannot play this game with God; he seeth their best is bad, because it is but the covering, not the hating, not the mortifying of that which is bad.

Thirdly, There is another sort who are righteous in their own eyes; such Solomon describes ( Prov. 30.12.) There is a generation that are pure in their own eyes, and yet is not washed from their filthiness. These have a great opinion of themselves; They think all is right and well with them, when indeed they are filthy and unclean, their hearts being yet unchanged, though their ways are smoothed; and though they may have left off to do many filthy things, yet they are not washed from their filthiness. The text in hand puts Job into this third sort of righteous men. But was it thus with him? I answer; First, Job was a man righteous in the eyes of God, in both the notions mentioned; he was righteous as justified and righteous as sanctified. Secondly, Job was a man righteous in the eyes of many men; for he saith ( Chap. 29.11.) The ear which heard me blessed me, and the eye which saw me gave witness to me; yet Job had not an universal testimony given by men; There were some, I cannot say many, in whose eyes he was unrighteous; He was so in the eyes and opinion of his friends especially. Though none could, as to the eye, tax Job with any unrighteousness, no not they who doubtless had sifted his life to the bran, yet his friends thought him unrighteous, and he stood judged as unrighteous in their eye.

As for the third sort of righteousness, that of being righteous in our own eyes we must distinguish; Job was indeed righteous in his own eyes in a good sense, and that under a twofold consideration; First, as not having committed any gross or scandalous act of wickedness, as he professed at large and with much confidence in that apology and vindication which he made for himself in the Chapter foregoing; where he calls down the severest judgments of God upon himself, if he had done such things as he was suspected of, especially if he had defiled himself with those common polutions of the world, wantonness, injustice and oppression. Job stood upon it that he was thus righteous. Secondly, Job was righteous in his own eyes, as to the allowing of himself in any the least sin or unevenness, either of heart or life; Thus much his protestation or imprecation amounts to in the 33 ^d verse of that Chapter; If I have covered my transgressions as Adam, by hiding mine iniquity in my bosom; As if he had said, I have not lived in the love of any sin whatsoever. Thus Job was righteous in his own eyes, protesting to God and before men, that as he was not scandalously wicked in any kind, so he was not closely nor hypocritically wicked; every sin was his burden, and the abhorrence of his soul. In any other sense Job was far from being righteous in his own eyes; He never either said or thought he had done no evil, or was altogether sin-less, like white paper without blot or blur; yea we very often find him confessing his sins and failings ( Chap. 7.20.) I have sinned; what shall I do unto thee thou preserver of men? He maketh a like acknowledgement ( Chap. 9.2.) I know it is so of a truth, but how shall man be just with God? If he will contend with him, he cannot answer him one of a thousand. Again ( ver. 20.) If I justify myself, my mouth shall condemn me: If I say I am perfect, it shall also prove me perverse. And while he affirms the general viciousness of nature, he must needs imply his own ( Chap. 15.14.) What is man that he should be clean? and he which is, borne of a woman, that he should be righteous? Behold he putteth no trust in his Saints, yea the heavens are not clean in his sight, how much more abominable and filthy is man? In this universal conclusion, he includeth himself, therefore Job was far from being righteous in his own eyes in any proud opinion of his own righteousness or freedom from any stain of sin. So much for the opening of those words, containing the reason why his friends ceased to answer; Because he was righteous in his own eyes.

It was the design of these three men not only to convince Job that he was a sinner, but to bring him upon his knees as a notorious sinner; And yet all their allegations and arguments could not bring him to it; My righteousness (said he, Chapt. 27.6.) I hold fast, I will not let it go. Now, when they saw him thus resolved and stiff in maintaining the goodness of his cause, and the integrity of his spirit, they quitted the business, or as the text saith, ceased to answer.

Hence note;

When we see it is in vain to persuade, we give over persuading, Despayre of working our end, puts an end to our working. Industry is at a stand, yea withdraweth when impossibilities appear. And though nothing be impossible unto God, yet we find God himself giving over both speaking and smiting when he seeth he is like to do no good by either. Thus he expresseth his purpose ( Isa. 1.5.) when he had spent many rods of sore Judgments & afflictions upon that people, when he had stricken them till, from the crown of the head, to the sole of the feet, they were nothing but a continued wound, and yet they received not correction; he presently reasons thus, Why should ye be stricken anymore, ye will revolt more and more. As if he had said, The end why I smote you was to amend you, to bring you home to myself, to cause you to turn back, or return from your evil ways, but I see I have lost my labor, and spent not only my rods but my scorpions in vain upon you, therefore I will cease from this kind of work, why should ye be stricken anymore, ye will revolt more and more. And when God hath spoken long to a people who regard it not, he ceaseth to speak anymore, but saith, Why should ye be taught anymore? Let the Prophets tongue cleave to the roof of his mouth, let him be dumb and silent, as the word is ( Ezek. 3.26.) Thou shalt be dumb, and shalt not be a reprover (why) for they are a rebellious house. After all thy speaking, they continue rebelling, therefore speak no more. We read the like dreadful prohibition ( Hos: 4.4.) Let no man strive nor reprove another (let all ways of reclaiming this people be laid aside) For thy people are as they that strive with the Priest; That is, they are obdurate and desperately engaged in wickedness ( Hos: 4.17.) Ephraim is joined to Idols (he cleaveth and sticketh fast to them, he will not be pulled from his own inventions) Let him alone. Thus God saith to his Prophets and Ministers, cease, he saith to his Ordinances, cease, when sinners will not cease to sin and do wickedly against the Lord. The same unprofitable and incorrigible people are threatened in the same manner by another Prophet ( Amos 8.9.) It shall come to pass in that day, saith the Lord God, that I will cause the Sun to go down at noon. And ( ver. 11.) I will send a famine in the Land, not a famine of bread, but of hearing the words of the Lord. God would stop the raining down of heavenly Manna, and the people should not hear, because they would not. Such was the sentence of Christ against the Jews (Math. 23.37.) O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together as a hen gathereth her chickens under her wings, but ye would not? What follows this refusal? read and tremble ( ver. 38.) Behold your house is left unto you desolate, for I say unto you, ye shall not see me henceforth, &c. As if he had said, because ye have been so unteachable, therefore ye shall be taught no more. It is sad, when we give God occasion to give over either speaking to us or afflicting us. God will not always strive with the unwillingness, much less with the willfulness of man; nor will men be always doing that to men, which they see doth them no good. So these three men ceased, &c.

Secondly, Note hence;

Why should they who in any kind are absolutely resolved, be further moved? ( Acts 21.14.) When Paul's friends saw he would not be persuaded, they ceased: they had used much persuasion to keep him from going up to Jerusalem, because of the sufferings that were prophesied should befall him there, yet when he stood out, in an holy obstinacy against them, clothed with a gracious spirit of courage to suffer for Christ; When he would not be persuaded they ceased, saying, the will of the Lord be done. As it was the height of Paul's holiness that he would not be persuaded, he was obstinate for God's cause, or for the doing of a duty; so it is the height of many men's wickedness that they will not be persuaded, they are obstinate against God, or against the doing of their duty; Such as are infected with the lust of contending, will maintain that opinion pertinaciously, which they cannot maintain truly. As some strive for the love of victory, rather then of truth; so others strive because they love strife even more then victory, and had rather contend then conquer, because that puts an end to strife. In such cases they do best who do no more; And if Jobs case had been such, if he had held up the discourse, not for truth but for victory, or because he would have the last word, like a clamorous Sophister, who hath always somewhat to say, though nothing to the purpose; In that case, I say, Jobs friends had done wisely in ceasing to answer; They indeed did well upon their own supposition, though as to the truth of Jobs condition they failed greatly. Job was not a man of that spirit, he that persists in holding and defending truth, is not obstinate but constant.

Further, as to the ground why they ceased, according to their supposition,

Observe;

A man is never so vile in the eyes of those who can discern him, as when he is righteous in his own; how righteous soever any man is, he should be little in owning it. To insist much upon our own righteousness, savors rankly of a Pharisee ( Luke 18.9.) Christ spake a parable to this purpose (that's the title of the Parable) ( ver. 9.) And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others. Then follows the Pharisees boast of his fasting twice in the week, &c. And when the text saith ( ver. 14.) the Publican went down to his house justified rather then the other. It doth not imply that the Pharisee was at all justified, but rather that being righteous in his own eyes, he was under a sad sentence of condemnation in the eyes of God. The meaning is not that the Pharisee was somewhat justified, and the Publican more; But that the Pharisee was not justified at all. It is our duty to follow after righteousness, but our sin to boast of it ( Math. 5.3.) Blessed are the poor in spirit. The more poor we are in spirit, the more rich we are in spirituals. Poverty of spirit is directly opposite to our being righteous in our own eyes. Christ came not to call the righteous but sinners to repentance. (Math. 9.13.) By the righteous there we are to understand those that are righteous in their own eyes, those that have high thoughts of themselves; The sinners whom Christ calls to repentance are the poor in spirit, though indeed the righteous in their own eyes, are the greatest sinners. As we never do worse, or more against right, then when we do that (as it was said of that ungovern'd age, Judge. 17.6.) which is right in our own eyes, so we are never worse, then when we are righteous in our own eyes.

From the whole matter of these words, we see, that as Jobs friends had been mistaken all along in that which they spake, so now in the reason of their ceasing to speak; which was a supposal that Job was righteous in his own eyes.

Hence observe;

Jobs friends concluded him settled in a proud conceit of his own righteousness, because he constantly denied their charge of unrighteousness. Some impose an opinion upon their brethren which is not theirs, and make them say that which they do not affirm; how injurious is this! yea some mis-judge the word of God, as well as the words of men. They wrest the Scriptures, (2 Pet. 3.16.) They make the Scripture speak that, which the holy Ghost never intended. It is dangerous to strain the word of a man, much more the word of God. The former proceeds from a want of charity, but the latter is a great impiety. There could not be a more unrighteous thought conceived of Job in any man's heart, then that he was (as his friends thought him) righteous in his own eyes; yet thus they thought him, nor would they think otherwise of him, let him say what he would to the contrary. So much of the first verse which giveth us a reason why Jobs friends sat down and ceased to answer; His being (as they judged him) righteous in his own eyes. In the next verse Elihu gives out a severer Judgment against him then this; To be at all righteous in our own eyes (according to the sense intended) argues a man to be both very blind and very proud, but for a man to be so righteous in his own eyes, as that he dares justify himself rather then the most righteous God, argues not only blindness and pride, but pride and blasphemy; yet thus saith Elihu of Job, as it followeth.

Here comes in the fourth speaker, as a moderator or determiner of this great dispute; And he begins, much unlike a moderator, in a heat.

It is very common for men to grow hot in dispute, but for a man to begin his dispute with an heat, that's very strange; many have been all in a flame upon a little discourse, but to be in a flame upon the entrance of a discourse, is a thing almost unheard of. Yet thus it was with this man;

The Hebrew is, his nose or nostrils were angry. The Metaphor is taken from Horses, Bears, Lions, Bulls, or any furious creatures, who send forth fumes of wrath or anger at their nostrils. The blood at the heart of an angered angry man is enflamed, and he, as it were, breaths out fire and smoke at his mouth and nostrils. Elihu came in a flame to this business.

How uncessant were the oppositions of Job! no sooner had those three men ceased speaking, but a fourth riseth up to speak. The Good man found no rest; his three friends had their Saboth, they ceased or rested from the dispute, but Job was at weekday labor still, attending the words of this angry moderator. M ^r . Broughton renders, The anger of Elihu was in choler. Anger is hot, but his anger was heat, or at least his anger was heated, yea it was not only heated as at the fire, but kindled like a fire.

Anger is a fire; and (as Solomon saith) can a man take fire in his bosom, and not be burned? so I may say, can a man carry anger in his bosom, and not burn himself, if not others with it? And as fire is blown up by bellows, so is anger by provocation. The anger of God is expressed in a heat ( Deut. 29.24.) What meaneth the heat of this great anger (ver. 20.) The anger of the Lord and his jealousy shall smoke against that man. And ( Psal. 2.12.) If his wrath be kindled but a little, &c. The least sparklings of it are terrible. The anger of God is a most dreadful fire; and the anger of man hath much dread in it. We have need to look to our passions. Fire is good, but it must be kept in its due place; fire on the hearth, fire in the chimney is good, but fire in the roof, or among the household stuff consumeth all. There is (as I may say) an hearth for anger where it will do no hurt.

There are many questions about this person among the learned; It would be too great a diversion, and possibly an unprofitable one to stay upon them. We have him here described, First, by his name. The Hebrew Etymologists say, This proper name Elihu signifieth, He is my God, or my God is he. And as he is described by his name, so by his nativity or parentage;

His Fathers name Barachel, signifies in the Hebrew, one whom God hath blessed, or, the blessing of God. The sons name was, my God is the Lord. And the fathers name was, the blessing of God, or, one whom God hath blessed. We may note a piece o • holy devotion in the old fathers in giving significant names to their children. And surely it may be of much use to give our children good and significant names, such names as carry a remembrance of duty, or of mercy. When Alexander the Great, met with a common Soldier whose name was Alexander, He said to him, Be sure thou do nothing unworthy the name of Alexander. His name had a great encouragement in it to gallantry in war. And it is noted of Diadumenus, that having obtained both the Empire and the name of Antoninus, he said, I will labor all I can, that I may not be injurious to the name of the Anthonines. This should be much more our care and study, where holiness makes the name honorable; John signifieth the grace of God, And, as I remember it is the saying of one of the ancients, concerning a bad man so called, Thy name is John, but thou art not John; thy name signifieth grace, but thou art not gracious. Ambrose said to the virgin Agnes, or Anne, There is chastity in thy name, do not contradict thy name. So Jerome writing to Pammachius, which name, signifieth a fighter against all; Do thou (saith he) fight against all sin, against the Devil, the world, and thy own corruption. The same Author writing to Melecius, which signifies, Honey sweetness, Have thou (saith he) the sweetness of honey in thy manners. And to Probus he writes, Thy name signifieth honesty, Then be thou an honest man. The Apostle exhorts (2 Tim. 2.19.) Let everyone that nameth the name of Christ depart from iniquity; It is a great argument, seeing all who profess the Gospel are called Christians, from Christ, that therefore they should adorn that most worthy name by worthy walking. And let me say to all those whose names signify anything of God, of Grace, or goodness, ye have a good and gracious name, let not your actions be a reproach to God, nor a shame to the profession of his grace. A good heart will make a good use of everything, and is provoked to have more then a name for that grace or goodness which is in his name, even to be really that which his name is. How should an Elihu, whose name signifies He is my God, labor after this holy assurance that God is his? How should a Barachel, whose name signifieth the Blessing of God, be always praying and waiting for the blessing of God, or returning praise to God (both in heart and life) for all his blessings?

Here Elihu is described by his family, as before by his father The Buzite, that is, coming from Buz. Yet there is a difference about that, some say he had that name from the place where he dwelt; we read ( Jer. 25.23.) of a place called Buz. Others say, he was called the Buzite from the name of his family; As he descended from Buz the son of Nabor Abraham's brother ( Gen. 22.21.) Mi • cah hath borne children unto thy brother Nahor, Huz his first born and Buz his brother. Master Broughton is clear in it, who gives this gloss upon the text; Elihu the Buzite, of Buz Abraham's brothers son of the family of Ram, famous then for knowledge. Rebecca and Jacob seem to have left religion in Nahors house. Thus far he. Jerome saith, Elihu was descended from the second son of Milcah, whom the Septuagint call Bauz, from him was Balaam the sorcerer, who according to the Tradition of the Jews was this Elihu spoken of in the book of Job, at first, an holy man and a Prophet, but afterwards an apostate. But I leave that as a Rabbinical Tradition.

We have yet a further description of Elihu in the Text.

Who this Ram was is much controverted by Interpreters; nor is the controversy yet ended who this Ram was. Some say he was that Ram spoken of ( Ruth 4.19.) But it is not likely, that he was so ancient as Job, or if he were, he would not leave the Israelites (from whom Pharez was descended) to dwell among the Edomites. Others say he was that Aram mentioned ( Gen: 22.21.) But neither doth this appear true; for then Elihu could not be a Buzite, but must draw his line from Kemuel the brother of Buz. The Chaldee Paraphrase tells us, he was Abraham. And to clear this 'tis said (as our own learned Annotators have given it) that he had a threefold gradation in his name; First, he was called only Ram, which signifieth high; Secondly, Abram, which signifieth A high father; Thirdly, Abraham, which signifieth the high father of a multitude. But, upon which to determine I conceive it impossible, nor is there any great matter in it. Only this seems clear, that the family of Ram was some great and illustrious family in those times; and we may take notice how distinct and punctual the penman of this book was in describing the pedigree of Elihu. And there may be two reasons why the Spirit of God directed him to be so; First, because he was but a young man; And therefore as Saul (1 Sam. 17.56.) when he saw David a young man, he asked after his parentage; Enquire whose Son this stripling is; I would fain know his kindred. So the kindred of Elihu is thus distinctly set down, that he who by reason of his youth was little known as to his person, might be the better known by his Ancestors, or parentage.

Secondly, His parentage is thus distinctly set down, to assure us, that this is a true history; For some have made the whole book of Job to be but a parable, asserting there was no such real thing. But this one passage gives an undeniable proof, that this was a real history, and the matter really acted. This person being described by his own name and his fathers name, and the next of his kindred.

From the consideration of the person who carried on so great a part in this business, Elihu, the son of Barachel the Buzite of the kindred of Ram, who was of a strange Country, and if allied to Abraham, yet at a great distance; we may observe;

This was also noted from the first words of this book, There was a man in the Land of Uz; A man of gracious accomplishments and of a heavenly light. Here also was Elihu the Buzite, A man that had great knowledge about holy things (as we shall see afterwards) in those parts and times when and where abundance of darkness, blindness and ignorance reigned.

Having thus described Elihu; The history proceeds.

In the former part of the verse it is said; Then was kindled the wrath of Elihu; Not specifying against whom, nor the cause why; here he doubles the same words, with an addition, first, of the person with whom he was angry; Against Job was his wrath kindled. And as he tells us the mark or object of his wrath; so he gives, secondly, the reason of it; Because he justified himself rather then God. Before I come to the explication of this latter branch, take these two brief notes.

Job was a good man, and his cause was good, yet you see a wise and a good man's wrath is kindled. Paul and Barnabas were two good men, yet a difference arose between them ( Acts 15.39.) And the contention was so sharp between them that they departed asunder.

Secondly, Considering the cause of this anger in general, Because he justified himself rather then God; we see it was an anger for God's cause.

Hence note;

Though for the most part the flesh or our carnal corruption is the cause of anger, and it begins at self; yet sometimes it is stir'd in the cause of God. It is said of Moses, the meekest man on earth ( Numb. 12.3.) that when he saw the idolatry of the people ( Exod. 32.19.) His anger waxed hot; He was so angry that he cast the Tables of the Law which God had written with his own hand, out of his hand and broke them. It is said ( Mar. 3.5.) Jesus Christ looked about on them with anger, being grieved for the hardness of their hearts; He also expressed a great deal of zealous anger ( Joh. 2.15.) When he made a whip of small cords, and drove the buyers and sellers out of the Temple. Some of the Hebrews tell us, that the word here used for anger, signifieth anger carried out to the destruction of sin, and that is a very gracious anger. There are two things which exceedingly declare the holiness of a man's spirit. First, when he can patiently bear loads of evils and wrongs in his own cause, or which have but a private respect. Secondly, When he is ready to take fire in the cause of God; many dull and sluggish souls can hear God abused, and their spirits stir no more then a stone; Elihu was angry, but it was in the cause of God; or, Because Job Justified himself rather then God. When we are angry with sin, we are angry (as the Apostle adviseth us to be) and sin not. That's anger without sin, when we are angry with sin; and are stirred up to oppose and suppress the pride and insolency of man's spirit or speeches against God; To be angry for our own honor, and interest, or Gourd; is an argument of undue love to self. When God spared Nineveh the Prophet was exceeding angry ( Jon. 4.1.) But his was sinful anger; because he was angry for his own sake, fearing to be called a false Prophet; He set himself down to see what would become of the City, that he might have a personal glory, and be cried up for a Prophet indeed. And when God had smitten his Gourd, he was angry and angry unto the death (ver. 8.) and all because he missed that which pleased himself. Many can be angry when they themselves are discredited, but when dishonor is cast upon God, or his interest slighted, how quiet and tame, how cold and dull are their spirits! The anger of this man was a noble anger, as to the occasion and rise of it, Jobs self-justification, or

This is a high point, and may justly provoke our anger, Elihu was not angry with Job because he justified himself against his friends, but because he justified himself rather then God.

Here a question will arise, and it will ask some pains to determine it; Was this true? did Job justify himself rather then God? Was it possible Job should do so? I shall give only a general answer to this question; Job did not justify himself rather then God, either explicitly, or intentionally, but by consequents he did. And though it be granted that Job gave just occasion of this sharp reproof by his rash and passionate speeches, uttered in the heat of dispute, and in the grief of his heart, yet it cannot be denied that Elihu did somewhat strain Jobs words, though not beyond their sense, yet beyond his sense, and gave them the hardest interpretation (somewhat beside the rule of charity) which they could bear, nor did he observe that meekness and moderation which might well have become him, to a man in that case. O how hard is it not to offend or do ill, while we are doing well!

To clear this a little further consider, There is a twofold straining of words; First, beyond the sense of the words spoken; Secondly, beyond the sense of the speaker. I do not say Elihu in affirming this of Job, strained his words beyond their sense, but he strained them beyond Jobs sense. Job spake words which might lay him under this censure, that he justified himself rather then God; But this was far from his intention; For doubtless he had rather a thousand times his tongue should have been cut out of his mouth, then to justify himself with it rather then God, or to speak a word to the disparagement of God's Justice. So then it was hard for Elihu to charge Job thus, though Job had let fall some inconsiderate speeches, which administered occasion for such a charge. And as one of the Ancients speaks of difficulties and seeming contradictions in Scripture; Distinguish the times, and the Scriptures will accord; So distinguish the time of this dispute, take Job at the beginning of it, before he was teazed and heated by his friends, and then he spake at a very low rate of himself; If I were righteous I would not know my own soul. But in the heat and towards the later end of this long dispute, Job gave too much advantage for such a construction to be put upon his words, that he justified himself rather then God; then which nothing can be said more unjustifiable, nor more reproveable.

Hence observe;

To justify, is four ways used in Scripture.

First, (which is the most remarkable and excellent act of it) God justifieth man ( Rom. 8.33.) It is God that justifieth. This act of divine Grace consists in two things; First, in the imputation of Christ's righteousness to us; Secondly, in the free remission of our sins.

Secondly, Man justifieth God ( Luk. 7.29, 30.) And all the people that heard him, and the Publicans justified God, being baptized with the Baptism of John. Where to justify imports as much as to Glorify doth, ( Acts 13.48.) And when the Gentiles heard this, they were glad and glorified the word of the Lord; That is, they readily approved and received the word of the Lord; when we approve the Doctrine, and doings of God, his word and works, then we justify him. And how ready should we be on all occasions to justify God, who only is and is altogether good, when he is so graciously ready to justify us who are evil, altogether evil and ungodly.

Thirdly, We read in Scripture of man justifying man, which is done any of these three ways.

First, He that consents to what another hath done (though the deed be evil) justifieth him in doing it. A secret liking of any man's action is (as much as that amounts to) the justification of his person.

Secondly, He that openly approveth or applaudeth what another hath done, justifieth him much more. To consent with sinners is sinful, to flatter them in their sin is abominable.

Thirdly, He that stands up to maintain and defend what another hath done, justifies him most of all. All these acts of justification Job denied his friends, while he said ( Chap. 27.5.) God forbid I should justify you; That is, that I should secretly consent to or openly approve and maintain what you have said concerning me, or you in saying it.

Fourthly, The same man is said to justify himself; this self-justification is that which kindled the wrath of Elihu against Job; The text is express; Because he justified himself, &c. This justification of ourselves is of two sorts.

First, Internal and mental; when in our hearts we give sentence for, or approve of ourselves; when we inwardly boast and glory of ourselves, whether in what we are, or in what we do and affirm. The Pharisee ( Luk. 18.11.) stood and prayed thus with himself (or to himself, that is, silently) God I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican; I fast twice in the week, &c. Thus he justified himself.

Secondly, There is an external and vocal self-justification, when we openly commend, and cry up ourselves; Thus Jehu justified himself (2 Kings 10.16.) Come see my zeal for the Lord; He would needs blow a trumpet, and proclaim before all men how good a man he was, and what good he had done.

Yet further, the justification of ourselves is twofold.

First, Lawfull, yea and commendable; Take that in two particulars.

First, That man who is really and indeed in a justified state, through the free grace of God in Christ, he, when a just occasion is offered, may justify himself declaratively before men; For as we ought always to justify ourselves declaratively by our works, that is, give evidence by our works that we are justified by faith; so we may justify ourselves by our words, to magnify the rich grace of God in justifying us freely through Christ. David called others to take notice of what God had done for his soul, ( Psal. 66.16.) Thus a believer may lawfully at any time, and at all times, it is his duty to justify himself before men, by giving as the Apostle directs (1 Pet. 3.15.) an answer to everyone that asketh a reason of the hope that is in him, (that is, of his justified state) with meekness and fear.

Secondly, A man that is sound at heart, honest and upright with God, may lawfully justify himself, as to the integrity of his intentions, purposes, and designs, when he falls under other men's jealousies and suspicions. David being often unjustly condemned by Saul, was as often in this work of justifying himself against him, ( Psal. 7.8.) Judge me, O Lord, according to my righteousness, and according to mine integrity that is in me; As if he had said, I am judged unrighteously, but I appeal to thy righteous judgment, who fully knowest (which I also know, my conscience bearing witness) mine integrity. I appeal to thy mercy for the many sins which I have committed against thyself, b •• I appeal to thy Justice whether (as I am accused) I have at all sinned against Saul. We may read Paul doing the same at large while he professed (1 Thes. 2.3, 4.) that he did not act upon covetous designs for himself, nor was a flatterer of others, but as he was allowed of God to be put in trust with the Gospel, even so he spake, not as pleasing men but God, which trieth the heart. As it was the continual practice of false Apostles and others to discredit Paul's Ministry, by bringing his person out of credit, so it was his continual care to counter-work them, by a professed vindication of himself. We may lawfully justify ourselves and our actings, when we are not only suspected, but falsely accused, and wrongfully charged about them, and that either of these two ways.

First, When we are charged to have done that evil, which we never did, then we may justify ourselves by a flat denial; David did so in that case ( Psal. 7.3, 4.) O Lord my God, if I have done this, if there be iniquity in my hand, &c. As if he had said, O God, thou knowest I have not done this which many burden me with. Again ( Psal. 35.11.) False witness did rise up, they laid to my charge things that I knew not; I have not had so much as a thought to do that which they say I have actually done. Thus he discharged himself of those crimes, which indeed he never committed nor was guilty of.

Secondly, We may justify ourselves lawfully, when the good we have done is charged upon us as an evil deed, or we looked upon as evil doers, when we have done, nothing for the matter, but our duty, and that in the manner according to rule. Thus when Paul had justified himself, by denying the evil which Tertullus, accused him of, ( Acts 24.12, 13.) he presently justified himself also in what he had done well, though his enemies judged it evil ( ver. 14.) But this I confess, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the Law and the Prophets. This self-justification is often very needful; For as there are some who call evil good, so there are others, who call good evil, and make that a man's fault which is his commendation. It was accounted a crime by some of old to be less vicious then others, and it is accounted a crime by some at this day to be more virtuous then others; to be more holy, more exact, more wisely precise and circumspect in our ways then others, many interpret folly, and stamp with madness. (2 Corinth. 5.13.) Paul was thought beside himself, a mere Fanatick in his high actings for Jesus Christ; when our actions are thus mis-represented, and put under such disguises, every good man is obliged to do himself right. For as we may honestly accuse others, and declare the evil that we know they have done, when called to it; so we may speak out and declare the good we have done, & maintain that to be good (if it be good) which we have done, (though many call it evil) when called to it. Thus a man may stand upon his terms with all men, and yet be humble, and deeply sensible of his own sinfulness and vileness before God. Paul saw nothing, upon the matter, but sin in himself ( Rom. 7.14, 24.) When I would do good, evil is present with me; O wretched man that I am, who shall deliver me from the body of this death; That is, of sin; as 'tis called ( Rom. 6.6.) Thus he spake when he had to do with God; But when he had to do with men, when he saw himself called to answer the accusations, and wipe off the aspersions which the enemies of the Gospel cast upon him. (1 Corinth. 4.4.) then he saith, I know nothing (that is, no evil) by myself, Paul was very conscious of his natural infirmity, yet very confident of his spiritual integrity. And therefore when he saw the Glory of God was like to be obscured through his abasement, and to be eclipsed by the shadows and darkness which men cast upon his Ministry, then he took due honor to himself, and made the most of himself, according to truth, in the eyes of all the world. Thus I have shown what justifying of ourselves is lawful, and I have done it that we may more clearly discern, what I am to show next, or

Secondly, Namely, what that justifying of ourselves is, which indeed is unlawful, reprovable and blame-worthy; I shall instance it in a few particulars.

First, They justify themselves sinfully, who do good with a desire to be seen and applauded of men for it; thus Christ charged the Pharisees ( Math: 6.5.) They pray standing in the Synagogues, and in the corners of the streets, that they may be seen of men: and ( ver: 16.) They disfigure their faces, that they may appear unto men to fast. It is not a sin to be seen of men in doing good, but to do good to be seen of men is sinful, and the patching up of a self-justification.

Secondly, They justify themselves sinfully, who would pretend, or seem to have done that good, which indeed they have not. There is as much of this hypocrisy lodging and working now in the hearts of the children of men, as was of old in the heart of Saul (1 Sam: 15.13, 14. to the 22 ^d verse) who professed highly to have fulfilled the will of God to a hairs breadth; Blessed be thou of the Lord (said he to Samuel) I have performed the commandment of the Lord; Thus he insisted upon his integrity, and justified himself to the face of Samuel, who quickly convinced him that he had done the Lord's work to halves.

Thirdly, They justify themselves sinfully, who either totally deny, or extenuate and lessen the evil that they have done; this kind of sinful self-justification was opened largely at the 33 ^d verse of the former Chapter, upon that imprecation made by Job, If I covered my transgression as Adam, by hiding mine iniquity in my bosom. I refer the Reader thither for a fuller discovery of it.

Fourthly, They justify themselves sinfully, who mingle their own works with the works or righteousness of Jesus Christ for justification; for though such pretend to Christ, and say they take up Christ and his righteousness for justification, yet it will be found a self-justification only; seeing unless Christ justify us wholly, he justifieth us not at all; As the Apostle concludes ( Galat. 5.4.) Christ is become of no effect unto you, whosoever of you are justified by the Law; ye are fallen from grace; That is, ye who mingle your works with Grace, are not justified by Grace, but (which will be (unless repented of) your condemnation) by your works.

Lastly, They justify themselves sinfully, who say they are justified by Christ from their sins, while they continue in their sins, and hold fast their iniquities; For as they that mingle their own good works with the righteousness of Christ, are self-justifiers, so also are they that take hold of the righteousness of Christ, while they will not let go, nor part with their evil works. To look for justification while we continue in the love and practice of any known sin and unrighteousness, is as sinful as to expect justification by our own righteousness.

Object. But doth not the Scripture say, that God justifieth the ungodly (Rom. 4.5.)

I answer, Though God justifieth the ungodly, yet the justified are not ungodly; God justifieth the ungodly and makes them holy by the grace of sanctification, as well as righteous by the grace of justification: righteousness of life is always the fruit of righteousness by faith. Therefore if any man continuing in any known sin, saith he is justified, he hath justified himself, for none do so who are justified of God. O how deeply are they condemned by God who thus justify themselves! Nothing is more desirable then to be justified by God, and nothing is more dangerous then to justify ourselves, either by our own righteousness, or in our unrighteousness. Now as to justify ourselves any of these ways, is exceeding sinful before God, so to justify ourselves any way, layeth us open or obnoxious to the censures of men. And that's the reason why this holy man Job was so deeply censured; For though he justified not himself in any of those senses which are are sinful, yet he did some way justify himself, and while he justified himself only as he might, he was condemned as having justified himself in a way which he might not. We had need be very cautious, how we any way or in any kind justify ourselves, few having done it without incurring censure, if not condemnation from others.

But what was Jobs self-justification, or of what kind, that it raised such a dust, yea kindled such a flame of Anger in the breast of Elihu? I answer;

Job did not justify himself by lies or falsehoods; that was not the matter for which Elihu was angry with Job, but because he supposed he was more tender of his own name then of God's. Thus the Text speaks expressly; Against Job was his wrath kindled, because he justified himself rather then God.

Hence note;

Let God be true and every man a liar (Rom. 3.4.) woe to those who go about to save their own honor, by speaking that which reflects dishonor upon God, or who keep their own credit untouched, by exposing his to any hazard; let God be just and every man unrighteous. As whosoever exalts himself, humbles God (when we exalt ourselves vainly, we humble God as much as we can, and so it will be interpreted) so he that justifies himself in any degree unduly accuseth God, how much more he that justifieth himself rather then God. To commend or praise ourselves, in the hearing of men, is unsavory, to commend or praise ourselves rather then men (who are our fellows, yea though our inferiors) is odious, how much more to justify ourselves rather then God, who is infinitely above us. It becomes the best of men, to accuse, judge and condemn themselves, to draw up their own indictment, and say, we have deserved worse then we suffer from the hand of God; and have done less then duty requires at our hand.

But, because to justify ourselves rather then God, is a thing so horrid, few will be brought under this conviction, that they are guilty of it, or chargeable with it. And therefore I shall endeavor to make it appear, that there are many who though they do not justify themselves rather then God directly and barefaced, yet they do it secretly or constructively. I shall make out this in general as it may concern any man, while I more distinctly show, how Job incurred this suspicion, and gave Elihu more then a probable ground to say, that he justified himself rather then God. Job never said, he was more just then God, but he said many things which gave Elihu occasion to say, That surely he justified himself rather then God.

First, When he spake so largely of his own innocence, spending five whole Chapters in the vindication of it, and spake so little, comparatively, of the righteousness and justice of God, this might bring him under a suspicion of justifying himself rather then God. For what could this intimate to his hearers, but that he had better performed the part of a gracious and righteous man, then God had of a gracious Father or righteous Judge. Though all that be true (how much soever it is) which we speak of ourselves, yet it is not good to speak much, much less all of ourselves; especially when upon that account, we may seem to dispute either the justice or goodness of God in dealing out the troubles and afflictions, under which we suffer.

Secondly, While Job did so often and so boldly offer to plead his cause before God's tribunal, and was so importunate for a Hearing, this carried a secret implication, that God had not dealt well with him, or at least had not considered his cause thoroughly, for if he had, surely he should have found more favorable dealing from God then he daily experienced.

Thirdly, While Job complained so often and greatly of the greatness of his afflictions, of the weight and heaviness of the hand of God upon him, and, that he being but a poor worm, the great and mighty God should stretch out his strong hand against him; This also might be construed, as if he thought God did not take a due measure of his infirmities, but let temptations take hold of him which were not common to man, and burdened him beyond what he was able to bear. Now, what was this, but to justify himself rather then God?

Fourthly, While he complained that the hand of God had not only touched him, but even abode and dwelt upon him, that he was consumed from morning to morning, that he had not only wearisome nights, but months of vanity appointed to him, that his afflictions were not only exceeding sharp, but exceeding long, yea that though they were extremely violent, yet perpetual, this bare hard upon the goodness and wisdom of God. For, to say that God over-acts in the measure, and exceeds in the continuance of our afflictions, reflect alike upon the honor of God, and are rather a justification of ourselves in bearing the cross, then of God in laying it onn.

Fifthly, Job in several passages of this book desired God to make an end of him, and take him out of this world; he was troubled that God did not kill him out of hand, or out-right; this was a justification of himself rather then God, as if he knew better, whether it were more fit for him to live in a sickly, weakly, painful condition, or to be delivered out of it by death. As we should be willing to die, when God calls, so to live till God calls, and not to hasten death; He that believes (as he ought) will not make hast out of the troubles of this world, much less out of the world, because he finds it troublesome.

Sixthly, He seemed to justify himself rather then God, while he was so much troubled, because God did not presently reveal to him the reason of his troubles; Why is light given to a man whose way is hid, and whom God hath hedged in? was his complaint ( Chap. 3.23.) that is, wherefore is the light of this natural life given to me, whose way is in the dark, and who know not the reason why I am thus afflicted? We ought to sit down in this assurance, be our condition never so restless, that the most wise God hath a reason for every stroke of trouble 〈◊〉 layeth upon our loins, though we see it not. They who cannot fully resign themselves and their ways to God, yea resolve their wills into the will of God, are much disquieted and restless in their minds, when they see not the reason of God's dealing with them, or why it is so with them? Let all such know, this also is to make ourselves wiser then God, and to justify ourselves rather then him. And therefore from all these considerations take these two Inferences, which may keep us ever at a distance from this high presumption, yea (which we should carefully avoid) from the shadow and appearance of it; The justifying of ourselves rather then God.

First, It is enough to condemn us under the guilt of this sin, if we allow not all that God doth to be good, yea and best for us, how much or how long, or in what kind soever be is pleased to afflict us with evil. It is our duty to accept, that is, to take well at God's hand, the punishment of our iniquity (Lev: 26.41.) how much more to welcome the sorest and heaviest cross which he is pleased to lay upon us, either for the chastisement of our failings and falls, or for the trial and exercise of our graces. It is said (2 Sam: 3.36.) Whatsoever the king (meaning David) did; pleased all the people; There was a wonderful consent and harmony between the people's spirit and David's actions; Surely whatsoever God doth, should please all his people, what ever he dispenseth, be it sweet or sour, hard or soft, light or darkness, it should please all his people, and please them highly; and so far as we come short of this frame of heart, so far do we justify ourselves rather then God.

Secondly, It is a fault not only if we are not satisfied and pleased with what God doth, but if we do not praise and glorify God in and for what he doth; and that not only in his justice that he hath done us no wrong, but in his goodness, that he hath done all for our profit. That which turns to man's profit, should also turn to the praise of God; But (as the holy Apostle assureth us, Heb: 12.10.) God chasteneth his children for their profit (and that the best and noblest profit) that they might be partakers of his holiness; therefore we ought to praise and glorify him, or to glorify him with our praises while he is chastening us. Truly God is good to Israel (Psal. 73.1.) He is so, not only when he gives Israel outward good things, or things good to fence, but when he afflicts, when he writes bitter things against his Israel, and shows them only visions of sorrow and matter of amazement. Till our souls are wrought up to this Justification of God in his goodness, when things are worst with us, we in some degree justify ourselves rather then God.

Again, for as much as Job, who cannot in all things be acquitted from this charge of justifying himself rather then God, was yet of another spirit and principle, then indeed or professedly to justify himself rather then God.

Observe;

David prayeth for the pardon of unknown sins ( Psal. 19.12, 13.) Cleanse thou me from secret faults, keep back thy servant also from presumptuous sins, let them not have dominion over me. To justify ourselves rather then God knowingly, is a presumptuous sin; to lay any blame upon God directly is blasphemy, David prayed not only to be kept from such gross sins, but to be cleansed from secret sins, that is, from those sins which he did not know that he had committed them, and which he never had any intent to commit. We may so mis-place words and mis-guide actions, when we think not of it, that we may quickly sin against God, yea and justify ourselves rather then God; That which we do or speak is to be judged by a rule, whether it be good or evil, not merely by our intentions though good, nor by our not intending of evil. We may be judged to have done or said evil, though we meant no evil in doing or in saying so. Words and actions well meant may sometimes justly undergo an ill construction. They that hear should interpret every word in the most favorable sense; but if we speak unwarily and unsafely, or (as Moses once) unadvisedly with our lips, we may thank ourselves if we fall under reproof for what we have spoken. Therefore beg of God to set a watch over your mouth, and to keep the door of your lips, let nothing pass unexamined. 'It is our wisdom to read every word over and over before we speak it; Many hear ill, who have spoken well, how much more may they who speak doubtfully or dangerously. We have seen the cau •• why Elihu was so angry with Job, the next verse will tell us why he was so angry with Jobs three friends.

We find Elihu angry on all hands, angry with Job, and angry with his three friends; some query upon this renewing of his anger (as God did Jonah ) whether he did well to be thus angry or thus to appear in passion, and break out afresh in wrath? and whether the reasons of his anger will bear him out to have been angry with Reason; anger prevails most in those in whom reason prevails least, and they have usually the strongest passions, who have the weakest judgments; children and aged persons, the sick and pained are apt to be angry with others, and hard to be pleased themselves. And 'tis a general ax • om; The weak and impotent are naturally angry and passionate. Therefore we had need look to our passions, that they grow not strong, for they will soon proclaim us weak: he is a wise man indeed, that can be at once wise and angry. ( Proverbs 19.11.) The discretion of a man deferreth his anger, and it is his glory to pass over a transgression; And as there Solomon teacheth us, that discretion mastereth anger, so he assureth us, that angry persons are more then indiscrete, foolish. ( Eccles. 7.9.) Anger resteth in the bosom of fools. Anger often assaults the prudent, but if it abides and takes up its lodging in any bosom, 'tis in the bosom of a fool, at least, in that point, he doth foolishly who lendeth his bosom (though but one night) for anger to lodge in. And as at all times, so then especially we should narrowly watch and severely bridle our passions, when (as Elihu here did) we undertake to advise those who are mistaken, or to reduce those that are out of the way; when we give counsel to others, we should be sedate and quiet ourselves. A Physician must not be angry with his patient, nor is it proper to apply medicinal healing counsel to the mind of another with an exulcerated mind. Much might be said concerning this anger of Elihu, but I have spoken to that before in opening the former verse, therefore I shall not stay here upon it; but proceed to consider the reason why he was so.

Not to find an answer may proceed;

First, From a defect of pains and industry in seeking it; An answer must be sought and dig'd for it must be studied and prayed for, else it will not be found.

Secondly, The not finding of an answer, may arise from the defect of ability, not of industry; many labor hard, but can make nothing of it; 'It is probable Jobs three friends labored much, yet found no answer; And then it was no defect of industry but of ability, they found no answer, because they could not. They (as we commonly speak) did even beat their brains, and bite their nails for an answer, but could not attain it, they pumpt hard, but the water would not come, God hid the thing from their eyes; so then, they had not found any answer, because after all their search they could not; nor should it seem strange to us that they could not. At best we know but in part here, and till God by his Spirit teach us, we know nothing at all; So that I say, it should not seem strange to us, that these wise and good men could find no answer for Job, but that which follows seems strange, even to amazement, that though they could not, yet (which, how also could they answer to their own consciences!)

What, condemn a man, and not answer him? 'tis worse then to condemn a man, and not hear him. Possibly he that is condemned unheard, may yet deserve a condemnation; But if we condemn a man unanswered, he certainly, as to us, is condemned undeservedly. And therefore this course of proceeding (if any) is liable not only to suspicion whether it be right, but to condemnation as utterly unrighteous. Though it may be a good man's case not to find an answer, yet surely a good man will not condemn when he cannot answer.

But it may be demanded; Did Jobs friends indeed find no answer before they condemned him? we have heard of their answers all along. No sooner had Job ended his former speeches, but they presently answered ( Chap. 4.1.) Then Eliphaz the Temanite answered and said (Chap. 8, 1.) Then answered Bildad the Shuhite and said (Chap. 11.1.) Then answered Zophar the Naamathite and said; yea they all three answered Job a second time, and two of them a Third, how then could Elihu justly say, they found no answer, and yet had condemned Job?

For answer to this objection; I say, They answered Job, but they did not answer sufficiently. The vulgar latin translation puts this gloss (which is more then the rules of translation allow) into the text, rendering the original thus; Because they had found no rational answer, and yet had condemned Job. They did not find out nor hit upon the right answer. Improper and insufficient answers, how many soever of them we heap up against any man's argument, are no answers, they are not worthy to be called answers. That only is an answer which carrieth a conviction in it, which reacheth the state and strength of the question, or removeth the objection. In this sense Jobs three friends had found no answer, and yet had condemned Job.

The Hebrew is they made him wicked, or condemned him as a wicked man. So the Septuagint, they had no answer for him, and yet concluded him wicked; we say, they had condemned Job; and the reason of it is, because to condemn a man is to leave him under a supposal of wickedness, and to stigmatize or brand him for a wicked man. All the wicked shall at last be condemned, and none ought to be condemned, nor are any condemned justly now but the wicked; He that justifieth the wicked, and he that condemneth the just, even they both are an abomination to the Lord, (Pro. 17.15.) There is a very elegant transposition of the words in the Hebrew; we may render the text thus; He that justifieth the wicked, and wickedeth the just, &c. The law of Moses gave an express rule against this perversion of Judgment, in terms quite cross to those in Solomon (Deut: 25.1.) If there be any controversy between men, and they come unto Judgment, that the Judges may Judge them, then they shall justify the righteous, and condemn the wicked. Which you may render thus; They shall justify the just, and wickedise the wicked, that is, they shall declare the just man just, and the wicked man to be wicked. That man either really is, or is accounted wicked, who is cast in his cause and condemned. That was a dreadful sentence (the Scripture ( Acts 1.20.) shows it fulfilled upon the traitor Judas) when he is judged, let him be condemned (Psal. 109.7.) we put in the margen, let him go out guilty or wicked. In this sense Jobs three friends when they condemned him, cast him as a wicked man, though they had nothing to answer the plea which he made for his own integrity. We must not conceive any such wickedness in them, that they were resolved to condemn him right or wrong, yet they held their conclusion against the light and reason of all his premises, and though they could prove no ill against him, yet vehemently suspecting him, they concluded he was an ill man, and so condemned him.

Hence note first.

We read ( Isa. 56.10.) of dumb dogs, that cannot bark; that is, who know not what to speak o • say to purpose. There are many who (in this sense) cannot bark, yet they will bite; and when they have no answer, they will condemn; and usually dumb do • gs that cannot bark have the sharpest teeth, and are best at biting, or they are better at condemning then at answering. As some find an answer where there is none; that is, when such reasons are laid before them as are unanswerable, yet they will not give over answering, but still seek a knott in a rush, and draw the saw of contention a • well without end as without cause; so others cannot find an answer where it is; yet when they cannot answer, they can censure and condemn him for wicked or perverse, whom they cannot prove so. 'It is much easier to say a man is faulty, then to find ••• ault; yet they who have a mind to find faults, are seldom to seek for somewhat or other which they call so.

Note secondly.

'It is unjust (as was intimated before) to condemn a man before he is heard. For though possibly a man unheard may have justice when he is condemned, yet all agree 'tis injustice to condemn him when he is not heard; Now if it be injustice to condemn a wicked man before he is heard, how unjust is it to condemn a man in whom we can find no wickedness after we have heard him.

Thirdly, From the manner of the phrase here used, Note.

Condemnation (as was shown) is due only to the wicked, and if an innocent be condemned, he is reputed wicked, and receives punishment as guilty. As that sentence of condemnation which proceeds out of the mouth of God against impenitent sinners and evil doers, binds the guilt of their evil deeds upon them, and delivers them up to punishment; so he that condemns his brother, fasteneth guilt upon him, and speaks him deserving punishment; for as where guilt is, punishment followeth, so a fault is conceived to go before. There are these three things in sin, the fault, the guilt, and the blot, or pollution of it; he that fasteneth guilt by condemnation, fasteneth the fault and blot much more; how sad is it then to be deservedly under condemnation? And how great is the privilege of believers, to whom (though in themselves they deserve it) there is no condemnation! (Rom 8.1.) They who in this life are past condemnation, are also passed from death to life. Many are condemned who are good in the sight of God; but all condemnation makes a man evil, yea wicked in the sight of the world. And ••• ause every sentence of condemnation renders a man wicked in the eyes of worldly men, therefore righteous Magistrates will not condemn hastily; They will not judge (as Christ did not, Isa. 11.3.) after the sight of their eyes, nor reprove after the he •••• of their ears; To judge by the sight of the eye, is to Judge according to the first appearance of things, before inquisition hath been made, and to reprove by the hearing of the ear, is to reprove acco • ding to the first report which is made, without examination. We must not judge thus, because we must judge in righteousness, which cannot be, if we judge thus. How deliberate, how tender should we be in condemning any man, seeing condemnation doth not only impose a punishment upon, but suppose a crime, a wickedness, a fault in him. It is grievous enough to bear punishment, but to bear the burden of a crime or fault, is in reality much more grievous.

But seeing Elihu declares his anger against Jobs three friends, because they condemned Job, and had found no answer. Some will say, did not Elihu condemn Job so too? No, he condemned him indeed, but he first found an answer. Again, Elihu condemned Job, but not as his friends condemned him, his friends condemned him as to his state, judging him unsound at heart; But Elihu condemned him only as to this or that particular act or speech; He condemned him, First, because he spake so largely in the justification of himself ( Chap: 33.8, 9, 10, 11.) Surely thou hast spoken in my hearing, and I have heard the voice of thy words, saying, I am clean without transgression; I am innocent, neither is there iniquity in me. (And Chap. 34.5, 6.) For Job hath said, I am righteous, and God hath taken away my judgment; should I lie against my right, my wound is incurable without transgression. Secondly, he condemned him for complying with the wicked, not that he thought Job acted like them, but because being a godly man, he in his sufferings spake sometimes and behaved himself like them ( Chap. 34.8.) Which goeth in company with the workers of iniquity, and walketh with wicked men. Further, he charged him with stubbornness against God ( Chap. 34.37.) For he addeth rebellion unto his sin; and (which sounds strangely) with an easiness towards evil men ( Chap: 36.17.) Thou hast fulfilled the judgment of the wicked, judgment and justice take hold on thee. Thus Elihu condemned Job many ways, but he condemned him not, without finding an answer.

Yea, I may say, Elihu is he, who in this great controversy and difficulty, hath found an answer, and yet hath not condemned Job, that is, he hath not condemned him as his three friends had condemned him: He condemned not Job as one perverse and crooked in his ways, he condemned him not as one that feared not God and eschewed not evil, He condemned him not as an hypocrite, rotten at heart and unsound in his estate; Thus Elihu found an answer for Job, but condemned him not, no not while his wrath was kindled against him, because he justified himself rather then God.

And the process of this book will show, that though Elihu (in the sense spoken of) condemned not Job, yet he found an unanswerable answer, such an answer, as to which Job neither could nor would make any reply; and that is the special business we have to look at in prosecuting his discourse, even to find out the answer which he found; for that will be as the key of the work, to open the whole matter to us, and to show us wherein Job had either failed or exceeded, either in bearing the crosses laid upon him by God, or in managing this controversy with his friends.

The Hebrew is, He expected Job in words; Job was long in words, or he spake long in many words; and all that while Elihu waited, he kept silent; but when Job had spoken out, and Elihu had stayed some time after, to see whether either himself, or his friends would speak again, then he began. M ^r. Broughton translates, yet Elihu waited to speak with Job. The word notes the most patient expectation, a waiting with much long-sufferance, a waiting also in much confidence, as reserving ourselves till better times, or for a more favorable dispensation. So the word is used ( Dan. 12.12.) Blessed is he that waiteth, and cometh to the thousand three hundred, and five and thirty days; that is, Blessed is he that waiteth out those days of the Prophecy there specified; he hath a stretched out patience, that waiteth to the very last day, and to the last of that day. The word is used again ( Habak. 2.3.) If the vision (that is, the mercy or deliverance revealed and promised) tarry, wait for it; that is, if it tarry beyond the time supposed by man (it never tarries beyond the time appointed by God) wait patiently for it, that is, for the accomplishment of it; yea the word implieth a waiting, as it were, with open mouth, or gaping to receive that good which is assured by prophecy or in the promise. Such an expectation is here ascribed to Elihu, he waited for the issue of that great and long debate between Job and his three friends, or he gaped for such a solid answer as might satisfy him, and determine the Question under debate; Now Elihu had waited till Job had spoken.

Hence note.

We should wait, First, to see what men will do for us; we should wait, Secondly, to hear what men have to say to us; we should wait for counsel, for comfort, for instruction • for conviction. We should wait, Thirdly, to perform duty, and to do good to men. Thus God is pleased to wait upon (his creature) man, ( Isa. 30.18.) Therefore will I wait to be gracious; As God waiteth to bestow acts of grace on man, so man should wait to perform offices of love and respect to man, or to give him advice, help and assistance, as his case and needs require.

Secondly, Consider Elihu who had waited long as a hearer, was afterwards a great speaker.

Hence note.

They must be hearers, who would be learners; Paul sat at the feet of Gamaliel, there he waited as a learner; And if they must wait as hearers, who would be learners, how much more ought they, who would be reachers, reprovers, or reformers?

Thirdly, Elihu waited that he might speak opportunely, or in time,

Hence note.

( Ecclesiastes 3.7.) There is a time to speak, and a time to keep silence. The providences of God po • nt wise men to both. And usually times of silence fit us for times of speaking; Every thing is beautiful in its season; words spoken in their season, are not only more effectual, but more beautiful, they are like apples of gold in pictures of silver. And therefore as the wise man gives us caution, ( Eccles. 5.2.) Not to be rash with our mouths to utter anything before God; So we should not be rash with our mouths to utter anything before men, but well to consider what we have to say, and wait our time to say it. The Apostle James. (Chap. 1.19.) would have us swift to hear, slow to speak; and probably, the slower we are to speak, the surer we speak; Hasty speaking hath given men more dangerous stumbles and falls, then ever hasty going did. The Prophet represents our Lord Jesus Christ thus be speaking his Father as to his preparation and furniture for the exercise of his Prophetical, yea of his whole Mediatoriall office ( Isa. 50.4.) Thou hast given me the tongue of the learned that I might know how to speak a word in season. As there is much wisdom in hitting the matter what to speak, and the manner of speaking, how to clothe and dress the matter of our speech; so there is much wisdom in hitting the time and season when to speak. And as to time a thing well in acting, so to time it well in speaking, is the better half of it. Elihu waited till Job had spoken. What I have now touched, may be one reason of his waiting; But the special reason of it follows in the text.

The Hebrew is, They were elder for days; they were not only old men for days, but elder for days then he; The word, strictly taken, imports a man more then old, even one that is worn with age. Further, it denotes a twofold eldership; First, an eldership in time, days or years. Secondly, an eldership in wisdom, and understanding. They are our elders indeed, who are wiser then we; eldership in time deserves respect, but eldership in wisdom commands it. And as such are expressed by this word in the Hebrew, so both the Grecians and Romans express their wise men by a word of the same force; Senators were elders, not always in time (there was no Law much less necessity that every Senator should be an old man) but in understanding: every Senator ought to be a wise man, though not an old man. They who are to govern others wisely, had need be furnished with wisdom themselves. Gray hairs alone cannot make a good Magistrate. We read the word applied both to Church-Elders called ( Isa. 37.2.) The Elders of the Priests, and to State-Elders, called Elders of the people ( Exod. 17.5.) or of the Land ( Gen. 50.7.) The Elders of the Land of Egypt went with them. 'It is said ( Psal. 105.21, 22.) Pharaoh made Joseph Lord of his house, and ruler of all his substance, to bind his Princes at his pleasure, & teach his Senators wisdom. Young Joseph made Pharaohs wise men wiser, and gave counsel to his counselors. Here Elihu calls Jobs friends Elders, and we may take him either speaking strictly, that they were his Elders in time, or speaking modestly, that they were his Elders in wisdom, knowledge, and understanding, and therefore he was not hasty to speak, but gave them their scope, waiting till Job had spoken, Because they were elder then he.

Hence note, First in General.

The Apostle would not have Timothy slighted, though young, (1 Tim. 4.12.) Let no man despise thy youth; He chargeth the people not to despise Timothy because young; and he chargeth Timothy to carry it so, that none might have the show of a cause to despise him though young; Let no man despise thy youth; let not those that seek occasion find it. Now, as young men, especially young Ministers should be so holy and grave in their conversation, as not to draw disrespect or contempt upon themselves, and as no man ought to despise the young merely because they are young; so all men ought to honor old age. The old Law was express for it ( Levite. 19.32.) Thou shalt rise up before the hoary head, and honor the face of the old man, and fear thy God, I am the Lord. See, how these two are joined together, Thou shalt honor the face of the old man, and fear thy God; As if he had said, honor old men in the fear of God, or show fear to God in the reverence and honor which thou givest to old men, who having lived a long time or many days in the world, bear at least a shadow of the eternity of God who is The anciant of days, who lives and abides forever. There is a twofold stamp of God upon old men, more then upon other men. First their very age hath a stamp of God upon it, for though all ages put together, are not a moment to eternity, yet, as to our computation and reckoning, old age bears the fairest image of eternity: Secondly, old men bear a resemblance of God in their wisdom, ('tis to be supposed that the oldest are wilest, as Elihu speaks v. 7.) So then old men are to be reverenced not only for their precedence in time, but for their experience, wisdom, knowledge and prudence, all which represent them more like to God then younger men.

Secondly, Look to the special way wherein Elihu shown reverence to his Elders, even by his long silence; he did not rudely not rashly break into discourse, but waited till they had done. This modesty of Elihu is both commendable and imitable, who would say nothing as longe as Job or any of his friends had anything to say, because they were elder then he. As the light of nature teacheth reverence to the aged in all cases, so more particularly, in this. There shines (as to this point an admirable comliness in the disputes of the Ancients, and a most eminent example of order inviolably kept both in proposing and answering. Their rule or maxim was, Let the Seniors speak, let the Juniors hear. Let Old men teach, let young men learn. It is the note of a learned Commentator upon this place from what himself had observed. Living (saith he) once at Paris in France, where, in a Monastery, three Indians were brought up and instructed in the Christian Religion, I could not but admire to behold how studiously, and strictly they kept to the Laws of speaking, the younger not offering a word till the Elder had done; The practice of these Indians brought with them out of Heathenism may reprove the imprudence of many, yea the impudence of some young men among us, who will be first in talk, when their betters and elders are in place; The Prophet threatened this as a great judgment ( Isa. 3.5.) The Child shall behave himself proudly against the Ancient. The child is not to be taken here strictly, but for any inferior in age, though possibly himself be arrived to the state of manhood. As if the Prophet had said, there shall be a general confusion among all degrees of men, without respect had to age or place, every stripling will take the boldness to talk and act unseemly before his betters. Obeysance and silence, bowing the body, and holding the peace, are respects which ought to be paid to our Superiors whether in time or authority.

But as young men should not be forward to speak in the presence of their elders, so they should not be afraid to speak when there is cause for it, especially when their elders forbear or refuse to speak anymore. Thus Elihu who had long kept his mouth (as David in another case did Psal: 39.1.) with a bridle, and was dumb with silence, yet at last his heart was hot within him, and while he was musing, the fire burned, and (as it followeth) he spake with his tongue.

When Elihu saw it, that is, when he was as much assured of it (by their gesture and carriage) as if it had been visible, that those three men had no more to say, or would say no more (for the words may be referred indifferently to their will or power, when, I say, he saw they had no more to say) Either, first, to convince Job of error, or secondly, to defend the truth of God, which they had undertaken (when he saw this) his wrath was kindled, at that instant time, and for that very reason, his wrath was kindled. Some conceive (as was shown before) that this anger proceeded from the passionateness of his spirit, and so tax him with it as his fault; but I rather consent with those who say it proceeded from his zeal for God, and so it was his virtue and his praise.

I have met with these words two or three times already since I entered upon this Chapter, and therefore I shall not stay upon them here; And as this anger of Elihu was spoken of before, so the same reason which was given before of his anger is repeated and reported hear again; Then his wrath was kindled because they had no answer in their mouths, that is, because they had no more to say against Job whom they had condemned; and because they had no more to say for God whose cause in afflicting Job they had defended; I shall only add a few brief Notes upon this Verse, and so pass on.

'It is very possible for a good and a wise man to be at the bottom of his reason, in some points, or to be brought to such a wall, that he can go no further; David saith, I have seen an end of all perfection, which as it is true of all outward commodities and conveniences, which men enjoy, so both of their corporal and intellectual abilities, or of what they can either do or say. The best of men may see the end of their best perfections in all things, but Grace, and the hope of Glory. Their stock and treasure may be quite spent, their spring exhausted, and they gone ro their utmost line and length. There's no more answer in their mouth, nor work in their hand.

Secondly note;

Then was the anger of Elihu kindled when he saw, they could answer no more, or that there was no answer in the mouth of these three men.

Thirdly, As the anger of Elihu is often spoken of, so still we find some what or other is assigned as a ground of it;

Whence note;

There is nothing can excuse anger but the cause of it. Reason is a good plea for passion; And he that hath a true reason for his anger, will probably manage his anger with reason, yea, and mingle it with grace; And so his proves not only a rational, but a gracious anger.

Fourthly note;

In the former Verse, we find Job waiting, he waited long and patiently; but being disappointed of what he waited for, his wrath broke out; His anger was kindled; As when God waits long and is disappointed, his anger is increased in the manifestation of it (Rom. 2.4, 5. ver:) Despisest thou the riches of his goodness and forbearance and longsuffering, not knowing that the goodness of God leads thee to repentance? but after thy hardness and impenitent heart, treasurest up wrath, &c. As if he had said, the more patience God spends upon thee, the more wrath is treasured up •• r thee, and that wrath will break out the more fiercely and violently to consume thee, the longer it hath been treasured up. Now I say, as the wrath of God is the more declared against man, by how much his patience is the more abused; So the abused patience of man will turn to greater anger, and he groweth the more passionate by how much he hath been the more and the oftener deceived. Thus Elihu is still described acting angerly, yet in the very next verse we shall find him speaking soberly, plainly and to purpose.

When Elihu saw these three men gravel'd, and that after all the outcry they made against Job, they were forced to leave him as they found him, unconvinced of those crimes, of that hypocrisy, which they had laid to his charge, he hereupon saw himself engaged to undertake the matter and offer his opinion.

Concerning Elihu, his name, his fathers name, Barachel, his tribe or stock, a Buzite, I have spoken at the 2 ^d verse, and shall not add anything of it here; only take notice, That here Elihu begins his own preface; The former part of the Chapter contained the report of the divine historian concerning Elihu; but these are the words of Elihu himself; here he begins like an Orator to gain favor with and attention of his hearers, or to prepare the minds of his hearers to receive what he had to say; And upon this subject or piece of Rhetoric (making Prefaces) he spends the whole that remains of this Chapter. And Elihu, &c. answered and said,

As if he had said, I am conscious to myself of the weakness which accompanieth youth; I very well know my own incompetency for such a work; I am young.

The Hebrew is, I am few of days, or, little according to days; if you should reckon or measure, me by days, I am very little; And is not every man so? If you measure any man by days, is not he very little? Thou hast made my age a span long (said David, Psal. 39.7.) that's quickly measured. Job spake thus ( Chap. 14.1.) Man that is borne of a woman, is of few days, and full of trouble; He saith not, this or that man, but man, take old men, the Elders, take all men, the oldest men are but few of days in themselves considered; and comparatively to the age or rather the eternity of God, their utmost age is but as a drop to the ocean. Thus all men, even ancient men are few of days, which is here the description of a young man, I am young (saith Elihu) or few of days; but compare one man with another, so some have few days, and others many days; young men have few days, and old men have many days, compared with one another.

The word notes decrepit old age, the very dregs of age, the utmost line of life; old age like a heavy burden bows the back, and criples the limbs of the strongest and stoutest sons of Adam. See more of this word ( Chap. 15.10. ) There are several divisions of the life of man, some cast it into four parts, suitable to the four seasons of the year; some into five, alluding to the Acts of an Interlude or play; others into seven, in allusion to the Planets; now what ever division you make of the life of man, this decrepit old age is the last.

What effect that sense which Elihu had of his youth or fewness of days produced in him, is set forth in these words; 'twas fear, I (saith he) was afraid, &c. There is, (as to this point) a twofold fear: First, a cowardly fear; Secondly, a modest fear; when Elihu saith, he was afraid, he doth not mean the fear of a coward; but of a modest man: it is not not cowardice to be afraid of doing many things, to fear to do those things which are unlawful, or which are uncomely, is no part of cowardice. This latter fear surprised or rather composed Elihu; he was a man bold spirited enough, but modesty made him afraid to show his opinion. There is a great elegancy in those words; I durst not show mine opinion; They imply, he hid his speech, as Serpents hide themselves when men approach. ( Micah 7.17.) Serpents which are a terror to men, and make them afraid, are also afraid of men, their appearance causeth them to run and hide their heads. The Rabbins take much pains in their Criticismes about this word to express a virtuous modesty. As it is a duty to be (as Christ exhorts his Disciples to be) especially in times of persecution ( Math: 10.10.) wise as Serpents, so it is a virtue to be fearful as Serpents, even to fear as much to be heard by some men, as Serpents fear to be seen by any man. Thus Elihu held down his head, he was afraid and durst not show his opinion suddenly, nor declare his judgment in the case, for the reverence he bare to those graver and elder heads.

Note hence.

Youth drives furiously, and commonly carrieth presumption with it, or is it self hurried by presumption. Though God hath given a young man a good understanding, quick parts, and a ready tongue, yet he wants much, because he hath not seen much, and so is very liable to miscarriage. He cannot look through, nor see to the end of things; for as it is the great and sole privilege of God to cast an eye quite through all intermediate, both actions and revolutions, and to see the end from the beginning: so it is more peculiar to those that are aged and long experienced, to see much of the end of things in their beginnings, or to see what is like to be as well as what is. 'It is the part of a wise man to consider what may come, and whether things tend; there is much weakness and deficiency in young men as to this. As most young men want senses exercised (as the Apostle speaks of all un-improved Christians of what age soever ( Heb: 5.19.) as I say, most young men want senses exercised) to discern what is good or evil; so they want senses exercised to discern what good or evil is like to be, they rarely see effects in their causes, or events in their prognostics. Therefore Elihu might well say, I am young, therefore I durst not venture to show mine opinion. Paul giveth Timothy somewhat a strange warning (2 Tim. 2.22.) Flee youthful lusts. Timothy was young, but was he noted for indulgence to any youthful lusts? what lusts doth he mean? surely not drunkenness, nor uncleanness, nor any loose behavior; for though the most sober and temperate young men, have in them the seed of all these, yea of every lust, yet Timothy at that time was a pattern, a mirror, not only of sob iety, but of holiness; and Paul was even forced to bid him take more liberty in the use of the creature, then he used to allow himself; Drink no longer water, but use a little wine for thy stomach sake, and for thy often infirmities. Surely Timothy was a man that fled such youthful lusts fast and far enough when he drank nothing but water, and must be bid to drink a little wine (1 Tim: 5.23.) What lusts then were they which Timothy was exhorted to flee? the words following ( ver. 23, 24, 25.) seem to clear it; that because he was young, he should take heed of rushing into unnecessary Questions and disputes, which young men are apt to do in the heat of their spirits; nor are there any lusts of the lower or sensual appetite, to which the heart of man is more intemperately and vainly carried out, then to those of the understanding; and therefore the Apostle counsels Timothy to avoid unprofitable Questions, knowing that these gender strife; (Those Questions cannot promote faith in or holiness towards God, which only stir up and foment strife among men) and the servants of the Lord must not strive, but be gentle to all, and patient. These virtues, and graces, are opposed chiefly to the youthful lusts which Paul exhorts Timothy to take heed of; As if he had said, Be not too hot-headed and hasty (as young men are very apt to be) in pursuing of controversies and entangling thyself in the thickets of Opinionists. Elihu was of an excellent temper, who, because young, was afraid and durst not show his opinion.

Secondly, Note.

An over-confidence of being in the right, hath settled many in a wrong way; to be under a sense of our readiness to fall, preserves us from falling, ( Hosea 13.1.) When Ephraim spake trembling, then, he exalted himself; There are several senses given of that place, but according to our translation, the meaning is carried thus; When Ephraim was in an humble frame, and jealous of himself, not confident, nor over-bold (as some are who presume to carry all before them) when he spake trembling, or did even tremble to speak, then he did that which tended to his own advancement and exaltation. This gracious trembling doth at once settle us the faster, and raise us the higher in the ways and things of God. It is a high point of wisdom to have low apprehensions of ourselves; though that be true, You shall be esteemed of others, as you esteem yourselves; If a man under-value himself others will; yet, 'tis best erring on that hand; Let the price be much too low, rather then anything too high, when you are occasioned to put a value upon or rate yourselves.

Again, Consider what an excellent speaker Elihu was when he came to it, as will appear hereafter, yet see how he stood trembling, he durst not speak, nor offer his opinion.

Hence note:

They are not easily brought to it, who have it in them; The belly of Elihu was as full with matter, as an Egg with meat or a bottle with wine; yet how slow was he in opening himself? They who are and have least are most desirous, if not ambitious, to appear most, and would make up in seeming what they are not in being. As Elihu in this verse hath shown himself afraid to say anything, so he shows us in the next, who, he hoped, would have said all, and altogether have saved him a labor.

Or, as the text may be rendered, let days speak; days shall not be hindered by me from speaking, let days speak their fill. But what meaneth he, when he saith, let days speak? how can days speak; 'tis an elegancy in Rhetoric, when that which belongs to a person, is ascribed to a thing, as here speech to time, let days speak; that is, let those who number many days, who have lived and seen many days, let them speak; they who have lived most days on earth, are yet indeed (as Bildad told Job, Chap. 8.9.) but of yesterday, and so have lived, as it were, but a day; yet, according to common account, some men are so very old, that you may call them days, and to them we may well say, let Days speak. We read of one who was called John of Times, because he had lived (if the Records spake true) three hundred years and more. An old man is a man of days; and thus Elihu might say, let days, that is, old men speak.

But Children can speak, why then doth he say, days should speak? I answer; There is a twofold speaking; First, natural, thus Children, as soon as they are out of their swaddling-bands, learn to speak; such speaking is but a natural act; Secondly, There is a speaking which is an artificial or studied act; thus Orators and men of eloquence speak; such speaking Elihu intended when he said, days should speak; He looked they should speak to purpose, speak by rule, even the quintessence of reason; he presumed they would have brought forth somewhat worthy of their years, and that he should have received such instruction from them, as they had learned from old age it self; I said days should speak Children can speak words, but old men should speak things, every word should have its weight; their tongues should drop as the honey-comb, and be a tree of life to feed and refresh many. It is most truly said of the word of God in Scripture, Every tittle of it hath a mountain of sense, a mighty weight of truth in it; And surely the words of old men should be weighty and convincing; They should speak truth with such evidence both of testimony and reason as may put to silence all those who speak against or besides either truth or reason. As, day unto day (saith David, Psal. 19.2.) uttereth speech, that is, every day speaks somewhat; so men of days should speak much both for instruction and conviction. I said days should speak.

Hence note.

An old man doth not speak unless he speaks wisely, edifyingly, and to the point. The aged speak like children, when they speak foolishly, or unfruitfully. He only is a good speaker, who speaks that which may do others good, or make them better. We say proverbially and truly both of saying and doing, As good never a whit, as never the better.

Elihu reckons the age of aged men, by multitude of years; this he doth only to heighten the matter; what wisdom might he not expect from a multitude of years? that is, from such as had lived a multitude of years. Certainly thought Elihu, they will

There is a twofold wisdom; First, that which is merely rational; Secondly, that which is spiritual; or there is first, a common; secondly, an holy wisdom; Elihu expected wisdom of both sorts, but chiefly of the latter, from multitude of years. He expected they would teach the wisdom which the Spirit of God had taught them; that wisdom which consists in the true knowledge of God and of ourselves, that wisdom which is from above, that which man hath not from himself, nor is taught him by days or years, by use or experience only. And it was very probable, that they who from their youth had been instructed in the things of God, being grown old, should also be grown further in this wisdom, and riper in this sort of knowledge. And therefore Elihu spake according to the rule of right reason, when he judged that those three aged men had attained to a very high degree of divine light. Such is the goodness of God to his people, that usually they grow in grace and knowledge as they grow in years; For though God is Debror to no man (but Creditor to all men) and though old age in it self considered, deserves nothing of God, yea is not only undeserving, but (because sin multiplyes as our days do) ill deserving, yet as Christ saith, To him that hath, (that is, who useth and improveth what he hath) more shall be given; And therefore though true wisdom be a free gift, and is infused and wrought by the Spirit of God, yet we may in probability, and ought according to charity, judge, that they who have most days, have also most wisdom. Though wisdom be not entailed upon old age, yet there we are most likely to find it. I said multitude of years should teach wisdom.

Hence observe first.

And therefore we have reason to expect much wisdom from those who have had a multitude of years past over their heads; It is a common rule in Logic, When sufficient causes are put in act, the effect must needs follow; And so where probable causes are in act, probably the effect will follow. Old men having been well brought up in youth, and having had fair opportunities to attain knowledge and wisdom, are rightly presumed and judged well stored and stocked with both. Where shall we find wisdom, if not among the Ancients? where, if not among a multitude or throng of years and days? where else should we look for it? shall we go and inquire among the green heads and young beginners for it? shall we go to novices and children for it? We may say, surely they who have been long taught, have learned much, surely they who have heard many soul-searching Sermons, and continued from day today under the droppings of divine truths, are full of fruit and very fruitful; whether shall we go for fruit else, if not to these? shall we go to those that live as upon the mountains of Gilboa, where David prayed no rain might fall? shall we go for Gospel-fruit to the wild naked untaught Indians and Barbarians, or to the rightly instituted and plentifully instructed Churches of Christ? may we not more then say, conclude, surely these are wise, and full of spiritual understanding? The Roman Orator Cicero took it for granted that his son Marcus was well grounded in and plentifully furnished with the principles of Philosophy, because he had been at Athens a whole year, and there heard Cratippus a famous Philosopher read many excellent Lectures about things natural and moral. And may we not say to many thousands of Gospel-hearers and professors, what? you that have heard such, and such able Ministers, you that have had the word so long preached, and that at London (more famous for Gospel knowledge, then Athens for philosophy) surely you are filled with all knowledge in the mystery of Christ, and with all goodness in the practice of go • linesse. And doubtless, the Lord will argue it with those that have had time and opportunities, as a rich price in their hand to get wisdom, as Elihu did with his friends being aged men. Who can imagine, but that they are full of wisdom, that they abound in knowledge and spiritual understanding, who abounding in days and years, have abounded also in means of knowledge.

Note Secondly.

I said days should speak, and multitude of years should teach wisdom. 'It is a duty incumbent upon them who have learned much, to teach much. To convey wisdom and knowledge to others is most proper to such, as well as most ornamental, and honorable. To be knowing ourselves is a great mercy, and to help others to the knowledge of what we know is a great duty; we loose one special end of knowing, if we know only for ourselves. To communicate and diffuse our knowledge to others is the noblest way of using it, and the best way of improving it, and that in a double respect; First, it is the best way of improving it, as to increase; Secondly, it is the best way of improving it, as to reward. The more we give out our knowledge, the more we shall have of it, and the more we shall have for it both from God and men. The Apostle saith of a Gospel Minister (1 Tim. 3.2.) He must be apt to teach, not only able, but apt, that is, ready and willing to teach; now what the Apostle speaks there of an Elder by office, is true of those that are elders in time, they also should be apt to teach; not only able, but ready and willing to teach in and according to their sphere and power. I said days should speak, &c.

Thirdly, Note.

That old age is venerable, not which hath white hair, but which whiteneth with virtuous and worthy actions; Elihu speaks here, not only narratively but reprovingly, he reflects upon the ancient, whose abilities come not up to or do not equal their years. The aged may well blush and be ashamed to be sound ignorant of, or unskillful in anything that they ought to know. The Apostle shames the Hebrews with this, and tells them they were dull of hearing (Heb. 5.11, 12.) because when for the time they ought to be teachers, they had need that one should teach them again which be the first principles of the oracles of God, and were become such as had need of milk and not of strong meat; As if he had said, When for the time, days, and years, which have gone over your heads, (the reproof lies there) you should be able to teach others, what a shame is it that you yourselves should not be capable of those higher teachings, which he calls strong meat, but must be dealt with about the very principles of Religion, and be fed like Children with milk and spoones? How is it that you who should have had senses exercised to discern both good & evil, should be so little able to distinguish them, either in their minds or degrees. These were spiritually Children, while naturally old men; They had not learned of their teachers, when the Apostle had reason to hope they had been able to teach learners, yea were learned teachers. Some are exceeding old, & exceeding ignorant, they have multitude of days upon them, yet if asked, they are not able to hold forth the least Number of divine truths, possibly not one in a right understanding; As gray hairs are a crown of glory when found in the way of righteousness, so gray hairs are crowns of glory, when found in a way of wisdom, knowledge, and understanding, otherwise to be old and dotish, old and sottish, how dishonorable is it! yea, they that are old and ignorant, shall at last find their old age, a strong aggravation, as of all their sins, so especially of their ignorance.

There's the reason of it; we render the first word of this eight verse by the Adversative particle (But) there is a spirit in man; it is usually rendered by the Affirmative particle, verily, truly, or indeed. M ^r Broughton saith, Certes a spirit is in sad man.

These is some difference in opinion about this spirit affirmed to be in man. Divers expound Elihu intending the Spirit of God; there is a spirit; that is, the divine Spirit, the holy Spirit of God, or God the Spirit is in man. One of the Greek translations puts it into the text; Surely the Spirit of God is in man; and the Chaldee paraphrase gives it in a like expression; Surely there is a prophetic spirit in the son of man, or, in the sons of men. Some are induced to this interpretation, because it would be (say they) but a cold argument to commend what he had to say for the rectifying Job, by telling him that man hath a reasonable soul, which is common to all men. Yet I rather conceive that in this first part of the verse, the spirit spoken of is the natural spirit of man, which in the latter part of the verse he affirms is instructed, by the inspiration of the Almighty, with supernatural light for special services. The word is often used in Scripture to note the reasonable soul, or those powers of the soul which are the vessels of reason, or in which natural reason hath its seat and exercise. There is a power of reasoning in man, or a spirit which is able to discourse of all things; there was such a natural power implanted in man at his Creation, and though that power be much weakened and broken by the fall, yet there are, to this day, some remains of it in all men as borne into this world; Surely there is a spirit in man; And because the word is universal, or extendable to all men, therefore it is more then probable the word spirit here is to be taken in the largest sense; for every man hath not the Spirit of God: yea the word here used for man, notes man of the meanest rank or lowest form; surely there is a spirit (in enosh M ^r Broughton translates) in sad man, in sickly man, in weak man, in the sickliest weakest and lowest of men there is a soul, a spirit endued with reason; this is, as the substratum or ground of the whole business, Surely there is a spirit in man. And in the latter part of the verse, Elihu showeth what that is which heighteneth raiseth and improveth this natural spirit, certainly there is a spirit in man, every man hath a reasonable soul.

The work of God enlightening man is expressed by breathing; when Jesus Christ gave his Disciples the Spirit, he breathed upon them, (or inspired them) and said, receive ye the holy Ghost (John 20.22.) For, as in the first Creation, when God gave man a natural being, he breathed into his nostrils the breath of life, and man became a living soul (Gen. 2.7.) so in the second or new Creation God breaths a spiritual life into that life, and man becomes a quickened soul; And as his own soul is quickened by the holy Spirit of grace, so he is fitted, as an instrument in the hand of God, to quicken the souls of others with grace, or to instruct them in the ways of grace.

But hath not the reasonable soul of every man an understanding? Doubtless it hath. Therefore I answer; The understanding may be taken two ways; First, for the faculty; Secondly, for the furniture and enrichings of it; now though every man hath an understanding, yet every man hath not a furnished and an enriched understanding, a beautified and an adorned understanding. The Scripture speaks of some men as if they were nothing but understanding ( Prov. 1.5.) A wise man will increase knowledge, and a man of understanding will attain unto all Counsel; Every man hath an understanding, but every man is not a man of understanding; every man is not a man of understanding in natural and civil things, much less in things divine and spiritual. As some men have so much will, or rather willfulness, that they are nothing but will; and some have so much passion, that they are nothing but passion; so others have such riches and treasures of understanding, as if they were nothing but understanding. Now, it is the special inspiration of the Almighty which giveth such an understanding; that is, an enlarged and an enriched understanding. We say, the inspiration of the Almighty

The Hebrew is but one word, which we may express as some do, It Intellectifieth. So then, the scope and meaning of this verse is plainly this; That howsoever every man, the meanest of men, hath a reasonable soul, yet the furniture of the understanding, or man's fullness of wisdom and knowledge is by gift or inspiration of the Almighty; and therefore some read the verse thus; Surely there is a spirit in man, but the inspiration of the Almighty maketh them to understand. Thus Elihu would g • ine credit and authority to what he had to deliver, as being by the teachings and dictates of the Spirit of God. The Seventy comply fully with this rendering; There is a spirit in men, but the inspiration of the Almighty teacheth; As if Elihu had said, Though man be endued with natural knowledge and reason, which can do somewhat, yet until light shines from above, till the spirit of God comes in and enlargeth the natural spirit, it cannot see far, nor do any great matter. Or take the sense of the whole verse thus, in connection with what went before; Though old age hath odds of youth, yet one man as well as another hath a spirit of reason and judgment in him, whereby through supply of special inspiration from God (who can do all things) he may be able to know that which want of years denieth him. From the words thus opened,

Observe, First.

We have a like assertion by way of question in the 38 ^th Chapter of this book ( ver. 36.) Who hath put wisdom into the inward parts, or who hath given understanding to the heart? who hath? hath man put wisdom into himself? or hath he made his own heart to understand? the Question denies, no, man hath not done it. Wisdom is an Influence or an Inspiration from the Almighty; knowledge to order common things is of the Lord ( Isa. 28.26, 29.) His God doth instruct him (the husbandman he means) to discretion (in ordering the ground) and doth teach him; how much more in spiritual things and the mysteries of the kingdom of heaven. ( Prov. 16.1.) The preparation of the heart in man, and the Answer of the tongue (that is, The fitting of the heart for any right answer of the tongue) is from the Lord; both the general preparation of the heart for service or use, and the special preparation of it to this or that service & use is of the Lord, & so is the Answer of the tongue for the discharge of it. ( Eccles. 2.26.) God giveth to a man that is good in his sight, wisdom and knowledge and joy; As God giveth man the knowledge of things, so wisdom to know how to order and manage the things that he knoweth; Some have more knowledge then they know how to manage, their knowledge masters them, they are not masters of their knowledge; they have more knowledge then wisdom. Now God gives to him that is good in his sight (that is, to the man whom he chooseth and is pleased with) knowledge and wisdom; and then he gives him joy, that is, Comfort in the exercise of that knowledge wherewith he is endued; this is a notable and a noble gift of God. We read ( Isa. 11.2.) The spirit of the Lord shall rest upon him, the spir • t of wisdom and understanding; It is a prophesy of Christ, who being made in all things like to man, had a natural spirit, or a reasonable faculty, and he had that furnished by the spirit without measure; the spirit of the Lord rested upon him, the spirit of wisdom and understanding, the spirit of Counsel and might, the spirit of knowledge and of the fear of the Lord; even Christ as man received an unction or inspiration from the Almighty for the fulfilling of his Mediatoriall office; much more do mere men for the fulfilling of any office they are called unto. (2 Cor 3.5.) We are not sufficient of ourselves so much as to think a good thought; Our sufficiency is by the Inspiration of the Almighty. ( James 1.17.) Every good gift and every perfect gift is from above; It is not a vapor that riseth out of the earth, but an Influence which distills and drops down from heaven, it is from above; that is, from God, who though he be everywhere filling both heaven and earth with his essential presence, yet (according to Scripture language) his most glorious and manifestative presence is above; and therefore to say, every good gift is from above, is all one as to say, it is from God. Daniel and those other three Noble youths of the Jewish race exceeded all the wise men of Chaldea in rare abilities, and the Scripture tells us, whence it was, that they did so. ( Dan. 1.17.) As for these four Children, God gave them knowledge and skill in all learning and wisdom; and the assertion is laid down in General ( Dan. 2.21.) He (that is, God) changeth times and seasons, he removeth Kings and setteth up Kings, he giveth wisdom to the wise, and knowledge to them that know understanding; All these Scriptures speak with one Consent the language of this Text, It is the Inspiration of the Almighty that giveth understanding. And if we compare 1 Sam: 10.1. with the 6 ^th 9 ^th 11 ^th and 12 ^th verses of the same Chapter, we have a most remarkable passage to this purpose. Where Saul having received the unction from Samuel, both as an assurance of and a preparation for the exercise of his kingly office over Israel; Samuel tells him ( ver. 6.) The Spirit of the Lord will come upon thee, and thou shalt prophecy with them (that is, with the company of Prophets spoken of in the former verse) and shalt be turned into another man. And the holy text adds ( ver. 9.) God gave (or as we put in the margin turned) him another heart. There is a twofold turning or changing of the heart, or of a man into another man. First, by gifts of Illumination; Secondly, by the grace of Sanctification; the great change of the heart is that change, of Conversion, by the grace of Sanctification; Saul was not turned into another man, nor had he another heart, as changed by Grace (for he shown still his old heart in his new kingly state) but he had another heart, or he was another man as changed by gifts; the spirit of the Almighty gave him understanding for the Government which he was called to; for whereas before he had only a private spirit, taken up about cattle and the affairs of husbandry, then God gave him a spirit of prudence and valor, a spirit of wisdom and magnanimity, a Noble and an Heroicall Spirit, befitting the Governor of so great and populous a kingdom, both in peace and war. Every Calling is a mystery, much more the Calling of Kings and Supreame Magistrates. It was said to Imperial Rome; Do thou remember to Rule Nations and Kingdoms, let these be thy arts; This Art the Spirit of the Lord gave Saul, even knowledge and skill to rule and govern; yea he had a gift of Illumination, not only for government, but for prophesy, he was found amongst the Prophets; and when ( v. 11 ^th ) they asked (wondering) Is Saul also amongst the Prophets; As if they had said, How strange and unheard of a thing is this, that Saul should be furnished with the gift of prophecy, and join himself with the Prophets? They who before were acquainted with his person and manner of education, were even amazed at the sight; And while they were surprised with this amazement, one of the same place (as it seems wiser then the rest) Answered and said, but who is their father? (ver. 12.) That's the special word, for which I allege this text. What? Saul among the Prophets! is it not strange that he should be Inspired! Then one Answered and said, who is their father? As if he had said, Do not any longer stand wondering at this thing, but consider who is the father of Saul as a Prophet, as also the father of all these Prophets. Saul was the son of Kish as to natural descent, but he had another father as he was a Prophet, and so all these Prophets, had (besides their Fathers as men) one and the same father as Prophets. Therefore wonder not that ye hear Saul prophesying, for all these whom ye hear and see prophesying, have not these gifts by birth from men, nor by industry from themselves, but from God who is a free agent, and inspireth whom he pleaseth. The same God who, by inspiration, hath freely bestowed those gifts upon the other Prophets, hath also inspired Saul with a gift of prophecy. The Spirit of God is his father (in that capacity) as well as the father of these other Prophets. And hence that Scripture runs in the plural number, who is their father? Unless God give power from above, the understanding is dark, the memory unfaithful, the tongue stammering; It is light from on high that teacheth the skill of prophecy. Solomon had the greatest measure of understanding of any mere man since the fall of man, and of him it is said, (1 Kings 4.29.) God gave Solomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the sea-shore. Solomon's heart had been as narrow as another man's, if the Inspiration of the Almighty had not widened it. When Moses was so sinfully modest, as to excuse his Embassy to Pharaoh, supposing himself not fitted for such an undertaking ( Exod: 4.10, 11.) O my Lord, I am not eloquent, neither heretofore nor since thou hast spoken unto thy servant, but I am slow of speech, and of a slow tongue. God presently put the question to him, Who hath made man's mouth? &c. As if he had said, Cannot he give words into thy mouth, who gave thee a mouth? cannot he act thy organs of speech who made them? Now therefore go and I will be with thy mouth, and teach thee what thou shalt say. The Inspiration of the Almighty shall give thee understanding. Heathen Poets have boasted of their •• ptures and inspirations. The people of God have a promise of the Spirit to lead them into all truth, and to help them in maintaining those truths.

From this general, that the furniture of the understanding is the gift of God, or by Inspiration of the Almighty, take these hints by way of Coralary.

First, If a right understanding flow from the Inspiration of the Almighty, then pray for an understanding, pray for the Spirit; Ye have not because ye ask not, saith the Apostle ( James 4.2.) God gives wisdom, but he gives it to them that ask it ( Jam: 1.5.) If any man want wisdom, let him ask it of God, who giveth liberally and upbraideth not. God upbraideth us not, either with our want of wisdom, or with the abundance of wisdom that he is pleased to supply us with, and give out to us. When Solomon was put to his choice what to ask, he said, Give thy servant an understanding heart. God gave Solomon wisdom, but Solomon asked it first. All good things are shut up in promises, and the promises are opened to give out their good things, when we pray. ( Prov. 23.5.) When thou Cryest after knowledge, and liftest up thy voice for understanding, then shalt thou understand the fear of the Lord, and find the knowledge of God. To pray well is to stud • e well, because by prayer light comes in from on high to make studies successful, and the work to prosper in our hand. As the Almighty breatheth down on us, so we must breath up to the Almighty. To expect and not to pray, is to tempt God, not to trust him.

Secondly, Do not only pray for wisdom, but use means, and be industrious for the obtaining of it; The gift of God doth not take off the diligence of man. God doth not work in us that we should sit still. ( Prov. 2.4.) Then shalt thou know wisdom when thou seekest her as silver, and searchest for her as for hid treasure. And where is this treasure to be had? Surely in the mines of Scripture, and in all those Appoyntments wherein God hath promised to meet his people, to shine upon them and give them the knowledge of his ways in Jesus Christ.

Thirdly, Be thankful for any gift of knowledge; for every beam and ray of light be thankful; It is God who commands light to shine out of darkness, and that God who at first commanded light to shine out of darkness, daily shineth into our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ, (2 Cor. 4.6.)

Fourthly, If understanding be from Inspiration, then they who have received much understanding, must be cautioned against two evils; First, not to be proud, nor high minded; that our gifts come from on high, should make us very low in our own eyes. What hast thou that thou hast not received, and if thou hast received it, why doest thou glory as if thou hadst not received it? These are the Apostles soul-humbling and pride-mortifying questions or expostulations rather (1 Cor. 4.7.) You that have received the greatest gifts, whom the Inspiration of the Almighty hath made most wise and understanding, be ye most humble in yourselves. Secondly, let me add (which is another dangerous rock upon which great gifts are apt to dash and split you) take heed of despising those who have received less; our portions are divided and allotted to us by the hand of God. Divine wisdom gives us our portion of wisdom; He that hath most, hath no more then God hath given; and he that hath least, hath as much as God is pleased to give. They despise the wisdom and question the understanding of God in giving wisdom, who despise those to whom he gives less wisdom and understanding then he hath given to themselves.

Fifthly, To those who have received but little, I say also two things, by way of caution; First, do not envy those who have received much; It is of God that they have more then you, is your eye evil because the eye of God is good? Secondly, be not discontented with your own lesser portion; do not sit down sullen; say not, we will do nothing with what we have received, because we have not as much as others: we know the doom passed on him who having but one talent hid it in a napkin. If we are discontent with a little portion, or with one talent, that little is too much, and that one too many for us; nothing doth more dim the glory of God, nor more destroy and eat out our own comforts, then discontent; the Devil, since his fall, is the most disconcented spirit in the world, and he was not contented while he stood, he thought he was not high enough, & that was his undoing. They who are discontent with the gift of God, loose what is given, and so fall into deeper discontent; yea, as the Apostle speaks in another case (1 Tim. 3.6.) into the condemnation of the devil.

Sixthly, Then, let us not be lifted up in our own natural wisdom and reason, he that would be wise, must become a fool, (1 Cor. 3.18.) until we see our own wisdom folly, we cannot attain the wisdom of God, or Godly wisdom.

Seventhly, This shows us the reason of the various kinds, and several measures of gifts among the sons of men. Men differ not more in the measures and degrees of their outward estates, worldly riches, titles and honors, then they do in the measures and degrees of their inward abilities, wisdom, knowledge, and understanding: men differ not more in the feature and figure of their faces, then in the furniture of their minds. One hath five talents, another two, a third but one. And as the various degrees of the same gift, so diversities of gifts are from the sovereign pleasure of God. The Apostle is large and very distinct in this matter (1 Cor. 12.4, 8, 9, 11.) There are diversities of gifts, but the same Spirit; to one is given by the Spirit the word of wisdom, to another the word of knowledge by the same S •• rit, to another prophecy, to another discerning of Spirits, to another divers kinds of tongues, &c. But all these worketh that one and the self-same Spirit, dividing to every man severally as he will. It is only the will of the Spirit, the will of God which makes this division and diversification of gifts among men. And as the Apostle showeth here the rise or spring of all to be from God, so he had shown that the reason and intendment of all this is the benefit of men ( v. 7.) The manifestation of the Spirit is given to every man to profit withal. What ever your gift is God hath given it for profit and use. One hath skill in sciences, another in languages, one is more acute, another more solid, one hath a stronger judgment, another a quicker fancy and a more searching invention, One is best at an argument to convince the understanding, another at a motive to quicken the affections; one can confute an error and state a Controversy well, and another can best discover sin, and convince the Conscience; one hath weight of matter, but is slow of speech, another hath a fluent tongue, but is less material; a third is both; but all to profit withal. Such a Character was given of those three Eminent men in the beginning of the reformation, Luther, Erasmus, and Melancthon; Luther had matter and not words, he did not affect any exactness of style or speech; Erasmus had words at will, but less weight of matter; Melancthon was full in both there was a concurrence or complication of many eminent gifts in him. The same Erasmus, mentioned last but one, hath a like passage in his Preface to the works of the Ancients (which he with wonderful skill and industry redeemed from many mistakes, and set forth more defecate and pure to the view and use of the world) where observing the different veins of divers Authors in their writings, he concludes thus; Several men have their several gifts, as it pleaseth the gift giving Spirit to give to them. In Athanasius we admire a serious perspicuity of speaking, and in Chrysostom a flowing Eloquence; in Basil, besides his sublimity, a pleasant language; in Hilary we see a lofty style, well marched with the loftiness of his matter; in Cyprian we reverence a spirit worthy the crown of Martyrdom; and we are in love with the sweet incentives and modesty of St Ambrose; In Jerome we commend his rich treasures of Scripture-knowledge, and must acknowledge in Gregory a pure and unpolisht sanctity. He shuts up thus; Least I should be tedious; others •• ve, from the bounty of the same Spirit, their distinct abilities, by which they are commended to the consciences of the Godly. The Inspiration of the Almighty giveth understanding. And as this is true with respect to the gifts of Illumination, which Elihu pitcheth here upon; so 'tis much more true in reference to the gifts of sanctification; The Inspiration of the Almighty giveth a spiritual understanding to know sin, and hate it, to know Christ and love him; so to know as to be conformed unto, yea transformed into that which we know. The Inspiration of the Almighty gives this understanding, this heart-changeing and life-renewing understanding.

Again, There is a spirit [in man] and the Inspiration of the Almighty giveth them understanding; The word is Enos, weak man.

Hence Note.

It is no matter what the man is, if God will use him; he can make Enos to be Ish, the weak man strong, the ignorant a learned a knowing man; Amos was a husbandman, and God gave him an excellent understanding; the Apostles were Fishermen, and yet the Inspiration of the Almighty made them wise above many; God can make the wise foolish, and fools wise. The power of God triumphs over all human power, and in all human infirmity. So much the Apostle teacheth (1 Cor. 1.27.) God hath chosen the foolish things of the world to confound the wise, and the weak things of the world to confound the things which are mighty; And base things of the world, and things which are despised hath God chosen, yea and things which are not, to bring to naught things which are, that no flesh should glory in his presence. God chooseth those things which have the greatest improbility for his work, that the power and success of the work may be ascribed to him alone. When we choose, we should choose those that are fit for the work, to which they are chosen; we should not choose a fool to govern, nor one that is of low parts himself to teach others; we should pitch upon the wisest and ablest we can get. Joseph said well to Pharaoh (Gen. 41.33.) Look out a man discreet and wise, and set him over the Land of Egypt. We cannot make men wiser then they are, and therefore we must choose and take those that are wise to do our work. But when God comes to do his work, he often takes the foolish and the weak, because as he calleth them to, so he can fit them for his work. As the strongest opposition of nature against grace cannot hinder the work of the Spirit; when the Spirit comes, he will make a proud man humble, a covetous man liberal, an unclean person modest and temperate; so the weakness of nature cannot hinder his work. If a man below in parts, God can raise him; Out of the mouths of babes a • d sucklings hast thou ordained strength (Psal. 8.2.) or (as Christ alledgeth that text, Math: 21.16.) Thou hast perfected praise; one might think, Surely God will take the aged, the learned and great for his praise; no, he ordains praise to himself out of the mouths of babes and sucklings, that is, out of their mouths who in all natuturall considerations, are no way formed up nor fitted to show forth his praise. ( Isa. 32.4.) The heart of the rash (or hasty) shall understand knowledge. Heady and inconsiderate persons, whose tongues (as we say) run before their wits, shall then be grave, advised, and serious, both in what they do, and (as it followeth) in what they say; The tongue of the stammerers shall speak plainly, that is, clear words with clear reason; or they shall speak well both in matter and form, right things rightly. All this the Lord doth that he may honor himself, and lift up his own name only, which alone is to be lifted up. Never fear to put an empty vessel to a full fountain; no matter how empty the vessel be, if the fountain be full: God delights in broken weak and empty creatures, that he may mend, strengthen, and fill them. There is a spirit in man [in weak man] and the Inspiration of the Almighty giveth them understanding.

Elihu having shown the original of man's wisdom to be from God in this 8 ^th verse, makes an inference from it in the 9 ^th ; The inspiration of the Almighty giveth understanding; And what then? surely even hence it cometh to pass, that,

It is well conceived by some Interpreters, that the Apostle doth more then allude to, even cite this text (1 Cor. 1.26.) You see your Calling Brethren, how that not many w • se men after the flesh, not many mighty, not many Noble are called. If God should choose only of mostly wise men, they would be ready to say, we are chosen for our wisdom; If he should choose and call only or mostly rich men, they would be ready to think, we are chosen for our riches; If he should call only or mostly Kings and Princes, they would conclude, we are called for our Greatness; Therefore the Lord passeth by most of these, and calleth the Fisherman, calleth the poor man, the ignorant man, and saith, You that have nothing, you that (in the esteem of the world) are nothing, do you follow me, who have all things, and can supply you with all. Thus here saith Elihu, Great men are not always wise; Why not? the reason is because God doth not always bestow wisdom upon them, It is the Inspiration of the Almighty that giveth understanding; Greatness doth it not; Not many wise men after the flesh, not many Great or Noble are Called. Elihu and the Apostle Paul speak the same thing almost in the same words. This is also a proof of the divine Authority of this book, as well as that (1 Cor. 1.19.) taken out of the speech of Eliphaz in the 5 ^th Chapter at the 13 ^th verse; He taketh the wise in their own craftiness, &c.

The word always is not at all in the Original text, and therefore put in a different Character; Great men are not wise; but 'tis well supplied by that word always; For the meaning of Elihu is not that great men are never wise, but not always wise.

Great men, the Rabbies, the honorable men of the world, men in Authority and great place are intended by this word. The Officers which King Ahasuerus set over his feast, are called Rabbies (Est. 1.8.) so that we may expound it here in the largest sense, as including all sorts and degrees of Great ones.

That is, wisdom neither floweth from, nor is it always associated with Greatness. As some are little yet great, little in the world, yet great in true wisdom; so others are Great, yet little, they are little in wisdom, or have little true wisdom, though they are great in the world, or have great worldly wisdom.

Hence note.

The Prophet ( Jer. 5.4, 5.) finding some very incorrigible and hardened in sinful courses, concluded them mean persons, and in the lowest form of the people. Therefore I said, Surely these are poor, they are foolish, for they know not the way of the Lord, nor the Judgment of their God. To be poor and foolish is very common; these are poor and foolish (saith the Prophet) but surely I shall find the Great ones better accommodated with wisdom; and thereupon he resolved, I will get me to the great men, and will speak unto them, for they have known the way of the Lord, and the judgment of their God; That is, these great men have had great means of knowledge, and we have reason to suppose them as great in knowledge, as they are in place or power. But did the great men answer his expectation? did he find that in them, which he sought and looked for? nothing less: The great men proved more foolish, or less in true knowledge then the poor, as it followeth, But these have altogether broken the yoke and burst the bonds; As if he had said, I thought these great men had been wise, but I see they are very fools. What can be a greater argument of folly, then to break those yokes and bonds, which the wisdom of God hath put upon us? 'It is both our wisdom and our freedom to be bound by the most wise and holy will of God; and hence the Prophet accounts this one as strong as a thousand arguments, to prove that the Great men among the Jews were not wise, because they were not only unwilling to be bound to the obedience of the will of God, but willfully burst those bonds. When Jesus Christ came into the world, the great ones, the Rabbies had the least true wisdom, they would not believe on him, nor receive him; yea some boasted of this their unbelief as an argument of their wisdom ( John 7.48, 49.) Have any of the Rulers, or of the Pharisees believed on him? No; they were too wise to believe; Faith in Christ was left to the fools, and counted folly by those wise men; But this people (say they, meaning the common sort or ignorant vulgar) who knoweth not the Law are cursed. And they thought them accursed because they believed in and received Jesus Christ, the chiefest blessing. Great men are not always wise in civil things, very rarely in spiritual things; They have not always the wisdom of a man, they seldom have the wisdom of a real Christian. They are not always worldly wise, or wise for this present world, much less are they always wise for the world which is to come. Great in title, and wise in truth, are a sweet couple, but seldom seen. If so

Then there is no taking of things upon trust from the greatest in the world. As it is dangerous to follow the multitude ( Exod. 23.2.) the most are usually the worst, and they who are evil, will lead to evil; so there is no following great ones blindfold, for even they are often blind, or (which is worse) will not see; And they who either do not or will not see their own way, may soon lead others out of the way, and turn them aside to that which is not good.

Again, This first part of the verse (Great men are not always wise) is rendered by the Septuagint, men of many years, or great in years, are not always wise. The Original word may refer to greatness of age, which consists in having lived many years, as well as to greatness of honor, which consists in the enjoying of high places and dignities. But I rather adhere to our translation, that the great men here intended are the Great in power and place, not in years and days, though it be a truth, that such are not always wise; and if we take in that sense also, it is a further confirmation of the general truth in hand, That wisdom is the gift of God, and therefore those men are not always wise, whom we might most probably look upon as such. For as we see Great men, who have the advantage of means for education in learning, are not always the wisest; so the aged, who have that great advantage of time and experience to gather wisdom are not; Both often come short in abilities of understanding and prudence, the former of their inferiors, the latter of their Juniors. This is express in the latter part of the verse, and therefore needs not be inferred from this first part of it, by way of interpretation; Great men are not always wise, then follows this disjunctive proposition;

The word Mishpat is taken two ways in Scripture; first, for the rule of Righteousness; Samuel told the people, the judgment or manner of the Kingdom, (1 Sam: 10.25.) that is, how the kingdom should be ordered and governed, according to judgment and rules of righteousness. Secondly, Such an actual Administration as is according to that rule of righteousness, is in Scripture called judgment. The aged do not always understand judgment in either notion; they do not always understand the rule, nor do they always act according to the rule which they understand; they who fail in one, much more in both these, do not understand judgment. Sometimes the aged are at a loss and know not what to do, and oftentimes they are so entangled with their lusts, that they will not do what they know. Yet here remember, these words are not to be taken as an absolute negation of wisdom to the ancient, much less as a reproach upon them: For usually the aged are most understanding in judgment, and we may more probably and do more frequently find Judgment with them, then among those that are young. And therefore when Elihu saith, neither do the aged understand Judgment; his meaning is only this, old age doth not give wisdom, nor is it the old man's privilege only, to understand judgment.

Hence note.

Time doth neither stop nor convey knowledge and understanding; old men have not their knowledge by their Antiquity, and therefore, as no man is wise at all times, so no man is made wise by time. In strict sense, wisdom is not the daughter of time, but the gift of the eternal. It is not time but divine favor which makes wise. They are soon made wise and learned, whom God will teach. The teachings of God make young men like the ancients in wisdom, and without his teaching, the aged are like children in folly. God sometimes denieth wisdom to the Ancient, and sometimes he takes wisdom from them. And God suffers old men to act like children, to go out of the way, to do foolishly, that he may stain the glory of all flesh, and that all might both know and have their dependence on him alone. Hence take two or three deductions.

First, From the Connection of these two verses, we learn that, The spirit of God is not tied to any age or degree of men; The Inspiration of the Almighty giveth understanding; Great men are not always wise, &c. The Spirit of God is a free Spirit; and as the Spirit is free because he moves without any desert in the object; as also because he gives liberally, plentifully, and abundantly; so the Spirit of God is free as to the choice of objects, he gives here and not there, he passeth by this man, and takes hold of that, he sometimes passeth by the rich, and takes the poor, ( Eccl. 9.15.) The poor wise man saved the City; sometimes he passeth by the old, and takes the young; and he doth all this, that we might ascribe all to himself, not to the age of man, not to anything in man. God hath promised to be with his Church, and with his Ministers by his Spirit to the end of the world; but the Spirit hath his choice as to particular men, and none have been more deceived then they that thought the Spirit in bonds or tied to them; Come (say they, Jer: 18.18.) let us devise devices against Jeremiah; For the Law shall not perish from the Priest, nor Counsel from the wise, nor the word from the Prophet; The Priests are of this opinion, and Jeremiah is out of the way, he is a false Prophet, and therefore certainly we may proceed in our devices against him, for we have the opinion of the Priests and Prophets with us; Thus they spake, as if the Spirit of God had been bound up to that order. We ought to seek wisdom at the Priests mouth; yet they who rest upon their wisdom may soon be deceived; knowledge may perish from the Priests mouth, and counsel from the ancient. The great Cheate which the Pope hath put upon the world is, That the Spirit of God is tied to the pumells of his Chair, or that there he cannot err. But as particular men, so whole Counsels of learned and aged men have erred. True wisdom is not the birth of time, nor the peculiar of a party, but the free gift of the Spirit of God, who is most free, both in what he giveth, and to whom he giveth. Therefore

Secondly, Let us not pin our faith or our Consciences upon men, how great, or how Ancient soever they are; Let us give respect to the Ancient, and the honorable, (not to do it is not only uncivil but sinful) yet let us not give up our Consciences to them; For great men are not always wise, neither do the aged understand Judgment; We must not reverence any man's person to the prejudice of the truth. The opinions of great or ancient men are not to be received, as Oracles, without debate; we have liberty to Consider of them, and to Compare them with the rule: We must prove all things, and hold fast that only which is good. A heathen gave that direction to those who hear philosophical discourses; You must take off all those considerations which concern the person speaking, and only mind what is spoken: his Antiquity, that he is an old man, and his authority, that he is a great man, must not sway you; His outward gesture, tone and gravity, his severe or demure looks, which much affect, almost astonish unlearned auditors, and make them ready to swallow anything that is uttered, must all be laid aside when the matter delivered and asserted, comes to be examined and laid in the balance. Believe what is said because you judge it true, do not believe it true because such or such a man hath said it; because an old man, or a great man, or a good man hath said it. How strictly then and religiously is this to be observed in hearing the word of God, and the doctrines of faith? in that case be sure to lay aside all that concerns the speaker, and weigh what he speaks alone and single in the Ballance of the Sanctuary.

Thirdly, Then, we ought not to despise what young men say, because of their youth. If old men be not always wise, then wisdom may be with the young; sometimes an opinion is undervalued, because it is the opinion of a young man; and truths are not received, because he that delivers them hath not seen many days. As it is a sin to adore old age, or to give up our faith and Conscience to it; so it is a sin to slight youth, in doing so we may slight the truth. Paul saith to Timothy, Let no man despise thy youth; Which as it is a Caution to Timothy (as hath been shown) to carry himself wisely and warily, lest he should occasion others to slight or despise him; so it is a Caution to the people, that they should not despise him because of his youth; That which is the true glory of gray hayess, doth sometimes Crown the youthful head, wisdom (I mean) and ripeness of understanding. It was said of a godly woman, She had a youthful body, but an aged mind. Samuel was young in years, but in grace elder then old Eli; Jeremiah was young, but how wise did the Inspiration of God make him? Daniel was young, yet wiser then all the Magicians and Astrologers; Timothy and Titus were young, yet honorable for p udence and piety; and therefore, seeing great men are not always wise, neither do the aged understand Judgment, as we should not accept what old men say because of their age; so let us not slight what young men say because of their youth.

When God furnisheth young men with abilities, and calleth them to his work, even old men must be willing, at least not disdain, to hear them. Christ must be heard in or by whom soeever he will speak. God indeed doth usually serve himself by the aged, yet he hath abundantly testified that truth is not bound up to old age. Modesty should bridle young men from being over-forward to show themselves, but it must not shut or seal up their lips. Old men must have the preeminence; Elihu shows us that order ( v. 7.) I (saith he) said days shall speak, and multitude of years shall teach wisdom: We must first attend and give ear to our elders. And when we are to choose Officers or Governors, to choose ignorant Green-heads before knowing Gray hairs, were a perverting of all order. Therefore men of years having grace and wisdom proportionable, are to be preferred before the younger. In that case it were a shame to advance young men, with a neglect of the aged. But when God gives more grace and understanding to young men then to ancients, our approbation should follow his preparation, and whom he qualifies best, we should soonest choose. The order of Nature is good, yet not always fittest to be observed. Right reason and the rule of the word of God must sway and cast our vote, no the age and years of men. When Samuel was sent to anoint a King in the place of Saul among the sons of Jesse, he looking on Eliab said, Surely the Lord's anointed is before him (1 Sam: 16.5.) but the Lord said unto him (v. 6:) Look not on his countenance, or on the height of his stature, because I have refused him, for the Lord seeth not as man seeth; for man looketh on the outward appearance; but the Lord looketh on the heart. Now, as we are not to be taken with the beauty and stature of men, so not with their gray hairs and outward gravity. Old men are not always wise; wisdom and a heart for God, a good heart, or a heart to do good, may dwell with a green Head, even with a greener then seven, the eighth o • greenest of all (so was David's ) that come or stand in a day of Election before us.

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

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

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

Hence note first.

No man should stop his ear with a prejudice to the person. He that speaks truth, deserves to be heard: though (as Elihu ) he be a young man, or inferior to many in age, yet he is to be heard, though inferior to many in power and experience, yet he is to be heard; ( Eccle: 4.13.) Better is a poor and wise child, then an old and foolish King that will not be admonished. And better is a poor and wise child, then an old man that can give no admonition. As that man is in a sad condition, whether king or subject, that will not be admonished, so that man, be he never so ancient, is not much to be regarded, that is not able to give admonition. But though both discreet young men, and discreet poor men are to be heard when they speak truth and reason, yet that of Solomon (Eccle: 9.16.) is too often verified; The poor man's wisdom is despised, and his words are not heard. Most conclude. if a man be poor, his counsel is so too, and if he be young, how can he be a counselor? yet, hear me (saith Elihu )

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

Note from them.

'It is a duty to show our opinion when we have a call and an occasion to show it, as Elihu here had. Some have knowledge, who will not show it; They (which Christ forbids, Math: 5.15.) put their candle under a bushel. God hath lighted a candle, and set it up in some men's spirits, yet they either quite conceal or much obscure it. God hath given them a talent of knowledge, and they like the unprofitable servant, wrap it up in a Napkin. They will not show their opinion. Not to show what we have, when called to it, is a denial that we have it. As good not have a candle, or a talent, as let our candle be hid, or hide our talent. The very Heathen condemned this, while they said, Covered virtue, is buried virtue. Yea while a man covers his virtues, parts, and abilities, he burieth himself alive, or is dead while he lives. As, the Scripture saith, they have only a name to be alive, but are dead, who make a show of more then they have ( Rev: 3.2.) so they have a name to be dead, or may be numbered among the dead, who will not show what indeed they have.

There are two things which hinder men from showing their opinion; First, idleness, they are loath to take the pains to show it. Secondly, shamefastness; There is a commendable modesty, 'tis not good to be over-forward in showing our opinion; But that modesty is sinful, which quite hinders us from showing our opinion. They who keep in their knowledge and opinion either through idleness, or shamefastness, do almost as ill as they who show their opinion, and declare their knowledge through pride and and high-mindedness, or merely to show themselves, to show their wit, and to make a noise of their parts and learning. 'It is sinful self-pleasing either to know only that we may know, or to publish what we know only to be known. With some 'tis nothing that they have knowledge, unless others know that they have it. An affectation to appear knowing, is as bad as to be ignorant. I will show mine opinion (said Elihu ) But why would he show it? We have reason to judge, it was from the honesty of his heart, not from the height of his Spirit. And when ever we show our opinion, we ought to show it out of an honest heart, and for honest ends, such as these.

First, To instruct those who are ignorant.

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

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

Fourthly, To strengthen the weak.

Fifthly, To confirm the doubtful.

Sixthly, To comfort the sorrowful.

Seventhly, To encourage the fearful.

Eighthly, To quicken the slothful in the ways and work of God.

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

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

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

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

The word which we translate to wait, imports three things in Scripture; First, an act of hope, or to be carried towards anything desirable, with a wonderful desire to enjoy it; Hope causeth the soul to breath after fruition. Secondly, the word implieth that grief or trouble which possesseth the mind upon a long stay or detainment of that good which we desire and hope to attain. Thirdly, it notes, the souls patient waiting (though grieved and burdened with present delays) for future enjoyment. In all or any of these senses, Elihu might say, Behold, I waited for your words, I earnestly desired to hear you speak to satisfaction, and I am grieved that you did not; and I would, if need were, patiently wait still, did I not perceive you had done, and quitted your hands of this work.

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

That is, to find what convincing reason was couched in your arguments. The Hebrew is, I gave ear to your understanding; That is, I attended to find out your apprehensions, or to gather up your sense in this matter, that I might not mistake your meaning, nor answer at random. The vulgar translation reads it, I have heard your wisdom; That is, what wisdom there was in your words. The truth or reason that is in words, is the wisdom of them. So that, when Elihu saith, I gave ear to your reasons, or, to your understanding, it intimates that he took the exactest heed he possibly could to find out the utmost tendency and purpose of their discourse. As if he had said; I have weighed every tittle that ye have spoken, and tried it by mine ear, to find whether it were solid yea or no.

There is one clause further to be opened in this verse; I gave ear to your reasons,

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

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

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

Hence note.

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

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

Hence note.

We must compare the first and last, the Alpha and Omega, the beginning and ending of what is said; We must look quite through. 'It is not ingenuous to pick up this or that passage, to take a piece here, and a piece there; we can never make a true judgment, till the whole is laid together. As, many exceedingly mistake about the works of God, so about the words of men, because they judge the whole by this or that part: Whereas they should judge of the parts by the whole. As therefore we ought not to make conclusions about the providential works of God, till the last Act, or till all is concluded; so we must not judge the discourses of men, till the last word, or till they have concluded their discourse. Hear a man out, and then answer him.

Thirdly, Elihu seems to challenge it as his due to be heard speak, after he had fully heard them speaking.

Hence note,

Hear me, saith Elihu; Why so? I have heard you. It is but equal and rational, that he should have liberty of speaking, who hath shown an attentive perseverance in hearing.

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

Observe.

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

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

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

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

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

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

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

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

Hence note.

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

First, The holy Spirit of God; This office of the Spirit Christ sets forth ( John 16.7.) I will send the Comforter, and when he is come (what shall he do?) He will convince the world of sin, and of righteousness, and of Judgment; That is, he will bring proof home to the conscience, to show sinners their evil state and evil lives; He will also bring home to their spirits the all sufficiency of the righteousness of Jesus Christ, and so overcome their unbelief, that they shall nor be able to refuse the offers of grace. He will likewise show them such reasons why they ought to be holy, and walk in the ways of righteousness, that they shall neither have power nor will to gain-say.

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

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

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

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

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