Exposition of Job 32-24

The word notes a strict beholding and fixing both of the outward and inward eye, that of the mind, with that of the body. It is here, after the manner of men, attributed to God; He marks and animadverts upon men, how it is with them, or how they stand disposed and affected.

Yet there is a difference among interpreters, who is the antecedent to the word He. He looketh upon men. The doubt or question is to whom this relative pronowne, He hath respect; whether to God or to the sick man lately spoken of.

Some understand it chiefly of the sick man recovered. He looketh upon men; That is, the sick man looketh upon those about him; and saith, I have sinned and perverted that which is right. As if being raised from his sick bed, he should raise himself up, to give glory to God by confessing and acknowledging before men, that he had sinned in perverting the rule of righteousness given him to walk by, and had found by dear-bought experience, that it profited him not. The Italian translater saith, He afterwards shall turn himself toward man, and say, &c. That is, he shall preach God's grace to sinful man, and propose himself an example of it, magnifying the grace of God to him, and acknowledging his own vileness. They who insist upon this exposition render the 28 ^th verse, as the continued speech of the sick man, making it out to this effect, I have sinned and perverted that which • as right, yet he hath delivered, or will deliver my soul from going into the pit, and my life shall see the light.

It must be granted, that to look upon or behold man, is in Scripture, a descriptive periphrasis or circumlocution, expressing a man recovered from some dangerous & deadly sickness. And therefore when Hezekiah thought his sickness was to death, and his case desperate; He thus bemoaned himself ( Isa: 38.11.) I shall not see the Lord, even the Lord in the land of the living; I shall behold man no more with the inhabitants of the world. But, saith Elihu, the sick man being perfectly recovered, talks with and looks upon men; And the first discourse he issueth, is a confession of repentance for his iniquity; I have sinned, I have perverted that which was right, and it profiteth not: And his next is a confession of praise for his recovery; He hath delivered, or I am assured he will deliver my soul from going down to the pit, and my life shall see the light. This is a profitable exposition; and much insisted upon by some very learned interpreters, and therefore I shall make a little improvement of it by this brief observation.

There is a three-fold confession; First of faith, that we believe what God hath revealed and promised to do for us. Secondly, of praise, that we thankfully acknowledge what God hath done for us according to his promise. Thirdly, of repentance, that we are heartily sorrowful for and bewail, what we have done against the command of God. We should be ashamed to sin before men, but let us not be ashamed to confess our sinfulness, and (in some cases) our special sins before men. Though we neither impose nor extort particular confessions from men (as the Papists do) yet it is good for men who have been under the afflicting hand of God, and have had great experience of his mercy in raising them up, to declare what God hath done both for soul and body, that others may be bettered by their experiences.

But I shall not stay upon this, because our translation (which is clear and safe) runs another way, making the antecedent to this he, to be God; He, that is, God looketh upon men, and saith, If any say, I have sinned, and have perverted that which is right, and it profited me not, Then (as it followeth) He will deliver him from going down to the pit, and his life shall see the light. The sense of the context in General, is plain; God looketh upon men, and if he seeth them penitent, he will have mercy upon them, and deliver them, or give them that which is better then bodily deliverance. More distinctly.

It is the work of God at all times to look upon men; and he looketh so upon all men, as if he had but one man to look upon. His look upon men is not a bare look, but a considering, and an observing look. He so looks upon men, that he looks through them. He looks upon them, and takes notice what they are, how it is with them, what they are doing, and at what they are driving. He looks upon them to consider both the frame of their hearts, and the course of their lives; yea his looking is an expecting: he so looketh upon man, as looking for somewhat from man, or as desiring to see somewhat in him. Though God hath no need of us, nor of anything we can do, yet he looketh, waiteth, or hath an expectation, of somewhat to be done by us. He looketh upon sick men, to see how they take it; with what patience they bear affliction, what the workings of their hearts are, what their repentings, what the actings of their faith; such things as these the Lord looketh for from most men, mostly from men under the rod, under sad & sorrowful dispensations. And the words following show what it is expressly which the Lord looketh for. Yet before I open them, note in general.

What we love to do, we love the opportunities of doing it. The Lord is good, and he loveth to do good, and therefore he is expressed as one troubled when he wants, & as one pleased when he hath the occasions of doing it. We may take up that sense eminently from that most pathetical wish ( Psal: 81.13, 14, 15, 16.) O that my people had hearkened unto me, and Israel had walked in my ways, I should soon have subdued their enemies, and turned my hand against their adversaries. The haters of the Lord, should have submitted themselves, but their time should have endured forever: I should have fed them also with the finest of the wheat, &c. As if the Lord had said, How glad should I have been if my people had been but fitly qualified to give me occasion of removing all evil from them, and of doing them all manner of good. The holy Prophet speaks the heart of God in the same readiness ( Isa: 30.18.) Therefore will the Lord wait that he may be gracious unto you, therefore will he be exalted, that he may have mercy upon you. As if he had said, The Lord expects your reformation, that he may not proceed in rigor against you, or as some conceive rather, he only delayeth his putting an end to your troubles, till ye are humbled, expecting a seasonable time to show you that mercy, in bestowing of which he will exalt and advance his own name and honor, when once he seeth you fitted and duly prepared to receive it. The Lord (saith David, Psal: 14.2.) looked down from heaven upon all the children of men, to see if there were any did understand and seek God. There he is represented looking down from heaven to see if any did understand, as here, he looketh upon men to see if any do repent, saying, I have sinned, &c. The Lord often, yea always looketh down upon Nations, Cities and people, to see if any have a right understanding of him, or a will with upright affections to him. The Lord at this day is looking upon the sick, and looking upon the sound, to see if there are any, who are going on faithfully in a right way, or repenting that they have gone wrong. He looketh upon men; And if any say,

In this latter part of the verse, we have the matter expressed which the Lord looketh upon men for, 'tis repentance and godly sorrow for sin; If any say, I have sinned; That is, if any repent. When the Lord saith, If any say, I have sinned, he doth not mean it of a bare saying so, but, if any say so, laying his sin to heart; if any say so from a true sense of the evil of sin; if any say so burdened with sin, and tasting the bitterness of it; if any shall say, I have sinned, and say it thus, then &c. The word which we translate sinned, notes a mistake of our aim or way; As if it had been said; If any man say, I have gone besides the line, and done besides the rule. Sin is in all men a missing of the mark, and a stepping out of the right path; it is also in very many, as 'tis expressed in the next clause, a perverting of that which is right. If any say, I have sinned,

The word implieth more then ordinary sinning, more then sins of infirmity, which arise from ignorance and mistake, even those which are committed with a resolvedness of spirit, and purpose of heart; or they imply not those sins which a man falls into unadvisedly and unawares, but those which he commits upon deliberation, and in the eye of the Law, that showing him plainly what is right, and that he ought not to pervert it. So then in strictness of sense, to pervert that which is right, is to be willingly, yea willfully unrighteous. The Church making a gradual confession of her sin by three steps, puts this word in the midst ( Psal: 106.6.) We have sinned with our fathers, we have committed iniquity ('tis this word) or done that which is crooked and perverse) we have done wickedly. Cain, the first man born, sinned thus ( Gen: 4.13.) My punishment is greater then I can bear (so we render) or (as we put in the margin) mine iniquity is greater then can be forgiven. Cain's sin was a perverseness, he knew he perverted that which was right in slaying his brother. So that, here we have the confession of sin, with the aggravation of it, a notorious sin. The penitent person doth not only say, I have sinned, but I have sinned greatly, or I have perverted that which was right. To sin, and to pervert that which is right, are materially the same; only the latter intimates the manner how a sin is committed, namely, when we would not be ruled by the Law, but accommodate the Law (as if it were a leaden or lesbian rule) to serve our lusts; so perverting that which was right, that we might countenance and embolden ourselves in doing wrong. If any ask

What is right? Surely, right is First, The Law, Secondly, that which is done according to Law. The statutes of God are right, rejoicing the heart (Psal: 19.8.) The word of God is right, and the rule of right, yea it is a ruling right. To pervert that which is right, or to pervert the law of righteousness, is to act against the light and convictions of conscience which will be our Judge. One of the latin interpreters useth a harsh and course word to press this by; yet full and proper to the scope; I have t • rtified (or writhed and bended) that which was right. Another renders it, I have prevaricated from that which was right. Our word gives the sense fully enough, I have sinned, and perverted that which was right.

Hence note.

He will have their sin out of their own mouths. When Nathan brought the parable home to David and said, Thou art the man, he presently fell into confession, I have sinned (2 Sam: 12.13.)

But some may say, Is this confession of sin sufficient to say, I have sinned.

I answer; First, a general confession of sin, or that we have sinned is not sufficient, unless we are also willing and ready to confess before the Lord all our particular sins. Some are ready enough to say, they have sinned, who yet will scarce be brought to acknowledge any particular sin; yea many say, they are great sinners, who know not how or in what they have sinned, not what it is to sin. Therefore barely to say, I have sinned, is not a Gospel confession of sin. I answer. Secondly, Though a general confession is only expressed in this and many other Scriptures, yet a special confession is intended. The prodigal Son ( Luke 15.19.) said, I will return to my father, and I will say to my father, I have sinned against heaven, and against thee, and am no more worthy to be called thy Son. He did not enumerate the particular evil acts he had committed and was guilty of, yet doubtless he had them as a burden upon his heart, and was willing to unburden himself of them, one by one, in a hearty and heart-afflicting confession. The publican ( Luke 18.13.) stood a far off, and durst not lift up his eyes to heaven, but only said, God be merciful to me a sinner. He struck at all his sins, though he did not by name touch any one of them. He that saith (knowing what he saith) I have sinned, will not hide any one of his sins; And he that indeed and truth confesseth any one, will cover none of his sins. Those sins may be pardoned which are not expressly confessed, but if we conceal or hide any sin, and will not bring it forth in confession, we cannot, in faith, expect the pardon of it.

Again, Consider the time or season when the Lord looked for this confession; It was a time of trouble and affliction, of pain and sorrow, the man was sick, or but in a way of recovery out of his sickness.

Hence note.

Confession of sin must not be omitted (especially not neglected) in our most comfortable days, much less in a day of trouble. A sad and troubled state calls us aloud to a gracious sadness of heart, to the search of our hearts and lives, which are preparatory to repentance and Godly sorrow. Usually in prosperity men will not be at leisure to search their hearts, and take notice of their sins. Therefore the Lord draweth them to confession by drawing them from the world, by laying them upon their sick beds, or by bringing them into straits. And as when affliction is upon persons or families, then is a special time to confess personal and family sins; so to confess national sins, is most seasonable when affliction hath seized upon kingdoms and nations. The want and neglect of that public confession and sorrow in such a day is mightily aggravated, and most severely threatened ( Isa: 22.12, 13, 14.) God looketh and loveth to hear every man, saying, and a whole nation, as one man, saying in a day of sorrow and trouble, I have sinned, and perverted that which was right.

From the latter words, I have perverted that which was right, or the Law.

Note, First.

All rightness and righteousness is comprehended in it, and measured by it.

Secondly, Learn.

Every (the least) sin is so in some degree, though here, possibly, sins are intended of any, even of the highest degree. The Apostle defining sin, calleth it (1 John 3.4.) A transgression of the Law; and if so, it must needs be a perverting of that which is right: For what is or can be right, if the rule of righteousness be not. What the Apostle spake to Elymas (Acts 13.10.) Wilt thou not cease to pervert the right ways of the Lord, shows the nature and effect of every sin, and the more sinful any sin is, by so much the more doth it pervert that which is right. Some sinners are said to make void the law of God, to pervert it, as if they would quite subvert and disannul it. David remembers God of such, and desires him to look to them betimes ( Psal: 119.126.) It is time for thee to work, for they have made void thy law; That is, they have done their best, or worst rather, their utmost to make it void, and of no force; 'It is not in the power of all the powers of the world, to vacat rescind or null one tittle of the law of God, heaven and earth shall pass away before that, yet many attempt it, yea some do that which will be found and interpreted a making void of the law of God, who think themselves great zelotes for, or very zealous of the law. That will be the case of many, especially, of all will-worshippers.

Again, Consider though the person here spoken of had not only sinned, but perverted that which was right, that is, sinned perversely, yet upon confession the Lord deals graciously with him.

Hence Note.

Where sin aboundeth, Grace aboundeth much more ( Rom: 5.20.) whether the abounding of sin be taken in the number of it, or in the weight of it, that is, in the greatness and aggravations of it, Grace hath its suitable super-abounding ( Num: 23.21.) When Balaam would show that the people of Israel were a people impenetrable by his curses, he saith, The Lord hath seen no iniquity in Jacob, nor perverseness in Israel. The word there used is of a different root from this in the text, but the sense is the same, implying, if the Lord had seen perverseness in Israel, it would have laid them open to a curse; yet sins made up of perverseness are within the compass of a pardon. There is no sin excepted from pardon, but that which at once refuseth and despiseth it, the sin against the holy Ghost ( Math • 12.31.) This should not encourage any to sin perversely, only it is a comfort to those who have. They who have sinned perversely, or who have perverseness mingled with their sin, should not cast off the hope of pardon, but woe to those who sin perversely, (that is, against the light of their own consciences) upon hopes of pardon. Such persons have no true hope (they may have much presumption) that they shall be pardoned. They who having sinned perversely, confess it, have good ground to pray for pardon, but they who go on sinning perversely, have no ground (while they do so) to hope for it. This text speaks of a person confessing and bewailing that he hath sinned perversely, not of a person purposing to sin so, as appears further in the last clause of the verse; If any say, I have sinned and perverted that which is right.

Here's another point of confession, we must not only confess that we have sinned, but the fruitlessness of sin, or that sin profiteth not. There are two renderings, and so two several expositions of these words.

The word signifieth most properly that which is equal; And hence some give the sense thus, (which carrieth in it an eminent work of repentance) I have sinned, and perverted that which was right, and have not that which is equal; That is, Though I am greatly afflicted, and my sorrows lie heavy upon me, yet they are not equal to my sinning, or perverse dealings with the Lord. I have not received as I was worthy, or according to my ill deservings. The Septuagint speak thus; God hath not made a strict inquisition for my sin. My iniquity is not charged upon me to the utmost. I have sinned grievously, but God hath dealt graciously with me, and hath not measured out to the full of mine iniquity. 'It is an argument of true repentance to justify God in afflicting us. This is a pious and a profitable rendering of the text.

Whence observe.

As all the sufferings of this life are not worthy to be compared with the glory of the next life ( Rom: 1.18.) so neither are they comparable with the sins of this life. When a man is under very sore affliction, chastened with pain upon his bed, and the multitude of his bones with strong pain: So that his life abhorreth bread, and his soul dainty meat; yet he must confess, his sufferings are less then his sin. The Church of the Jews acknowledged this as to that great affliction, their captivity in Babylon (Ezra 9.13.) After all that is come upon us for our evil deeds, and for our great trespass, seeing that our God hath punished us less then our iniquities deserve, &c. It was no little punishment which that people endured, yet they confessed it was less then their iniquity. The least sin is so great, that no punishment which man is capable of in this life can equal it; nor can that in the life to come equal it as to present degree, but only by the everlastingness of its duration

Secondly, Note.

As a godly man doth not think any sin little, so he doth not think any affliction great compared with his sin. Cain said, My punishment is greater then I can bear; but he did not say, it was greater then his sin. How hot soever the furnace of divine wrath is heated, yet sinners must acknowledge there is sparing mercy in it; and that God might have made it seven times hotter, and therefore hath afflicted them less then their sin. As a godly man is ready to acknowledge his mercy more then he hath deserved ( Gen: 32.10.) I (said Jacob) am not worthy of the least of all the mercies, and all the truth which thou hast shown unto thy servant, as if he had said; I am less in my good actings then any of thy actings towards me for good have been) so he is ready to say, his greatest afflictions or evils which he suffereth are less then his sins, or then the evils which he hath done.

Secondly, The word signifieth to profit, so we translate; And it profiteth me not. Other Scriptures comply with this sense ( Hester 3.8.) Haman in his malicious and envious suggestions against the Jews, tells the King, It is not for the Kings profit to suffer them to continue. He useth the same word again ( Hest: 5.13.) where after he had reported all the great things that he enjoyed, he concludes; What doth all this profit me? or all this availeth me nothing, so long as I see Mordecai the Jew sitting at the Kings gate? Thus here, saith the sick man, I have sinned, And it profited me not, or I have got nothing by it: And when he saith, it profited me not; we are to expound it by a usual figure in Scripture, whereby more is intended then is expressed, so that, it profiteth me not, is, it had been very detrimentall, dangerous, and deadly to me. I feel and smart under the sad issues of my sin, my perverting that which was right hath done me (though I have had but my right) much wrong. I have sinned, and it profited me not.

Hence note.

There is no temptation comes without a bait. Though some sin purely for sins sake; yet it is rare that sin cometh without the offer of a bribe, and profit is one of the greatest both baits and bribes that the Devil puts upon the hook of temptation, when he fisheth for souls. You shall get by it, saith that deceiver. But the repenting soul, can truly say, it profited me not; I had thought to have gotten by my sin, it promised me very fair, but I have got nothing but blows. The temptation with which the Devil assaulted our first parents was of this kind, He told the woman of profit, she and her husband should gain knowledge by it, (that's a noble gain) They should be as God's knowing good and evil, there's all profit imaginable in such a knowledge. Christ himself who was God and perfectly knew good and evil, was also tempted with profit ( Math: 4.8, 9.) The devil shown him all the kingdoms of the world (and those not with bare walls, but ready hung and furnished) and the glory of them, and said unto him, all these things will I give thee, if thou wilt fall down and worship me. If our head and the heir of all things was tempted with profit, how much more poor we! No marvel if Satan provide him Agents to say to us as they are represented ( Pro: 1.13.) Come, cast in your lot among us, we will all have one purse, or a joint stock in this wicked trade; What they hoped to get by it, is told us in the next words; We shall find all precious substance, and fill our houses with spoil. We shall get enough, and you shall share with us if you will but come and go with us. We see what sin promiseth; But what doth the sinner find? himself answers, It profited me not.

Hence learn.

The Apostle puts the question to sinners ( Rom: 6.21.) What fruit had ye then, in those things whereof ye are now ashamed? Cast up your account, and tell us what you find at the foot of it. Possibly some may say, we have gotten hundreds and thousands, we have gotten houses and lands, our barns are full of corn, our fields of cattle, and our bags are full of treasure. But is it profit to have house and land, gold and silver come in by sin? Let that Scripture answer ( Math: 16.26.) What is a man profited if he shall gain the whole world and loose his own soul? But some may say, they that are in Christ cannot loose their souls by sin. I answer; First, though they that are in Christ cannot be such sinful souls, as to sin away their souls, though they cannot sin at such a rate, nor in such a height as to loose their souls who have indeed found Christ, or rather who are found of him, and planted in him; yet the damage which every sin unrepented of and unpardoned puts man to is the loss of his soul. Secondly, suppose a sinner repenteth, what hath he got by sin, but the sorrows of repentance. And though no man shall have cause to repent of true repentance for sin, yet no man shall have cause to boast of the penny-worth he hath had by sin which hath occasioned the sorrows of that repentance. One hours communion with God in ways of holiness is better then all the profits and pleasures which any man hath got while he was committing that sin, or running any course of sin, whereof he now repenteth. At the best sin dishonors God, troubles our consciences, and breaks our peace; at the best nothing is got by sin which is worth the having, at worst the soul is lost by it, which of all things we have is most worth the having.

Thirdly, Note.

Some would sin for the pleasures and carnal contentments which are found in sin, though they knew they should make no earnings, or get no profit by it, yea though they knew they should be and die beggars by it. Once more, if this were all, that they should loose heaven by it, or if the meaning of loosing their souls were only this, that their souls should be no more, they would easily venture it. But there is an affirmative in the negative, and when, 'tis said, sin profiteth not, the meaning is, it brings trouble and renders us miserable forever; Fools (that is, all sinful men, saith the Spirit of God, Psal: 107.17.) because of their transgression, and because of their iniquities are afflicted; and all such among these fools, as die in their sin are damned; and who is able to sum up the damage of damnation?

Fourthly, Learn.

True penitents confess it willingly now; and impenitents shall confess it at last, whether they will or no; they shall have such a conviction of the evil of sin by their sufferings, as will make them say, what hath pride profited me? and what hath envy profited me? what hath malice and wrath profited me? And what hath the fraudulent deceiving of my neighbor profited me? this will be the cry of sinners to all eternity. Oh what hath sin profited us? That which is the willing confession of a gracious repentant here, will be the forced confession of damned impenitents forever hereafter. This will be a bitter repentance. Hell is and will be full of the words of repentance, but no fruit of repentance shall be found there. The damned shall not find either amendment in themselves, or mercy from God. This will be the confession of all sinners at last (as of those that repent and are saved, so of those who repent when damned) we have sinned and perverted that which was right, and it hath not profited us. And when once man hath made this hearty confession to God of his sin and folly, then God maketh him a gracious promise of deliverance and mercy, as appears in the tenor of the next verse.

There is a twofold reading of this 28 ^th verse, as was shown in opening the former. For whereas that 27 ^th verse is understood by some as the humble confession of the sick man recovered, and so read in this form; He looketh upon men and saith, I have sinned and perverted that which was right, and it profited me not; then, this 28 ^th verse is rendered to make up that sense, as a thankful acknowledgement of his recovery, He hath delivered my soul from going into the pit, and my life seeth the light. Thus, as we had his confession of repentance in the verse fore-going, I have sinned, &c. so here we have his confession of praise and thankfulness; He hath delivered my soul from going into the pit. Mr Broughton translates to this sense; He saved my soul from going into the pit, that my life doth see the light. Thus the sick man being restored breaks out into thanksgiving; The Lord in mercy hath freed me from death, hell, and the grave; I need not fear Satan's accusations; my body enjoys the light of the world, and my soul the light of God's countenance shining upon me, which is better then life. But because our own reading is clear in the original text, and holds out the scope of the context fully enough, therefore I shall prosecute that only.

The words are an assertion of the favor and goodness of God to the penitent sick man; He (that is, God) looketh upon men, and if he hear any saying, I have sinned and perverted that which is right, and it profiteth me not, if he make such an humble and gracious confession, this will be the issue; the Lord will deliver his soul from going into the pit. At the 18 ^th verse, we had words of the same import; He keepeth back his soul from the pit, and his life from perishing by the sword. And again, at the 24 ^th verse, Deliver him from going down to the pit. To be delivered from the pit (as was there shown) is to be delivered from death. And the word soul (as was then likewise expounded) is put for the person; As if it were said; He will deliver him, the penitent man from death; and that both from temporal death, the death of the body, and from eternal death, the destruction of body and soul; or he will deliver him first from the pit of the grave; and secondly, from the pit of hell. He will deliver his soul from the pit.

That is, he shall live to see the light; To see the light, is a circumlocution of life; As if it had been said, He shall recover out of his deadly sickness, and behold the light of the Sun, as living men do. Thus David prayed ( Psal: 56.13.) That he might walk before God in the light of the living. And thus the wicked man is threatened with eternal death ( Psal: 49.19.) He shall go to the generation of his fathers, they shall never see light; That is, they shall never enjoy life, but be shut up in a perpetual night of death, or in the night of perpetual death.

Secondly, When 'tis said, his life shall see the light, we may understand it, not only for a bare return to life, or that he shall live, but that he shall live comfortably and prosperously, he shall lead a happy life. To see the light, is to live and rejoice; light is pleasant, it is comfortable to behold the Sun, as Solomon speaks. To see light, comprehends all the comforts of this life, and of that to come, which is called, the inheritance of the Saints in light, (Col: 1.12.) For as darkness is put not only for death, but for all the troubles of this life, and the torments of the next; so light is put both for life, and for all the comforts of this and the next life. All the blessings of this temporal life, and the perfect blessedness of eternal life, are comprehended in light. So that when 'tis said, his life shall see the light, the sense riseth thus high; He shall be happy forever; so extensive is the favor of God to repenting persons, that time is too narrow for it; everlasting light shall be their portion. From the former branch of the words thus opened, He will deliver him from the pit.

Observe.

As there is none can deliver like God, so none can deliver but God. If he gives out the word that such a man shall go to the pit, it is not in the power and skill of all the Princes and Physicians in the world, to save or stay him from it. And how low and desperate soever any man's condition is, if God say the word, he is delivered and reprieved from going down into the pit.

Secondly, From the connection with the former verse, the sick man having made this confession, I have sinned and perverted that which is right, and it profiteth me not, the Lord presently delivers him, &c.

Observe.

That command hath a promise joined to it ( Psal: 50.15.) Call upon me in the day of trouble, and I will deliver. The 107 ^th Psalm speaks this quite through, where we find many sorts of perishing persons, crying unto God, and God delivering them from perishing when they cried. As when sin crieth God will afflict, so when sinners cry, God will relieve them in or bring them out of their affliction.

From the latter branch, His life shall see the light.

Note.

God promiseth much when he promiseth life and light; The light of this life is no small mercy, how much greater is the light of spiritual life? But who can conceive how great a mercy the light of eternal life is! yet all this God speaks to the humble and believing sinner, when he saith, His life shall see the light.

Secondly, Comparing the two parts of this text together, He will deliver him from going down to the pit, and his life shall see the light.

Observe.

Here is not only deliverance from evil, but the bestowing of good; it is much to be kept from going down into the pit, but it is more to see light, the light of comfort here, and the light of glory hereafter. The mercy of God to his people is great in temporals, greater in spirituals, greatest in eternalls. The benefit of redemption (to show the fullness of it) is set forth two ways; First, by our freedom from evil; Secondly, by our enjoyment of good. ( John 3.16.) God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. He shall not perish (that is, he shall be delivered from going down to the pit) he shall have everlasting life; that is (as the text speaks) his life shall see the light.

Elihu having at large drawn a description or narration of the whole proceeding of God with sinful man in all the parts and particulars of it, gives a brief of all that he said, in the two next verses.

As the Apostle after he had discoursed at large, about the dignity of Christ's Priest-hood, gathers up all together ( Heb: 8.1.) Now of the things which we have spoken, this is the sum: we have such an high Priest, who is set on the right hand of the throne of the Majesty in the heavens: So Elihu having spoken much of the several ways, by which God revealeth himself to man, and works him to a sight of his sin, and penitential sorrow for it, recollects and sums up all in these words.

In these two verses, we may take notice, chiefly of two things.

First, The frequency of God's dealing thus with man ( v. 29 ^th Lo all these things worketh God oftentimes.

Secondly, The design and purpose of God in doing so; That he may bring back his soul from the pit, and be enlightened with the light of the living.

Here's the application of the former Doctrine; Elihu presseth his hearers with it, and bids them lay it to heart; As if he had said, I have not been speaking of things in the clouds, but of what is really and daily acted among the children of men. Lo (or behold) all these things. There are four special significations in Scripture of this word, Lo, or behold, and they may all four meet in this place.

First, It imports some new unheard-of and wonderful thing ( Isa: 7.14.) Lo, or behold a virgin shall conceive, and bear a son: That a virgin should bring forth a son, is a wonder of wonders, a wonder so much above the course and power of Nature, so much beyond the compass & comprehension of reason, that men and Angels have reason to be astonished at it.

Secondly, 'It is prefixed, to show some extraordinary impulse or readiness of spirit for action. Thus Christ speaketh in that other noble prophecy of him ( Psal: 40.7.) Then said I, Lo, I come, in the volume of the book it is written of me; I delight to do thy will O my God: yea thy Law is within my heart. Lo, I come, that is, I am ready to come, I am pressed upon the work, I am under the pressure and command of my own spirit, as well as under thy appointment and decree to undertake and finish that work of man's redemption.

Thirdly, It frequently implieth matter worthy of weight and deepest consideration. That's useful and remarkable which is thus prefaced. Thus Solomon speaking of the field of the slothful man, saith ( Prov: 24.31.) Lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down: As if he had said, Mark, this is a thing to be attended, the sluggards field is full of thorns; that is, in a spiritual sense, slothful hearts are full of lusts and vanities. In this language the Church invites all to consider the Glorious excellencies of God ( Isa: 29.9.) Lo, this is our God. And thus Christ speaks of the woman whom he had healed on the Sabbath day ( Luke 13.16.) And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from her infirmity on the Sabbath day? As if he had said, Pray consider the case and speak your minds.

Fourthly, 'It is often used in a way of strong assertion, and affirmation, intimating the certainty of what is spoken ( Gen: 1.29.) And God said, Behold, I have given you every herb bearing seed. And again ( Gen: 12.11.) It came to pass, when he was come near to enter into Egypt, that he said unto Sarah his wife, Behold, now, I know that thou art a fair woman to look upon. (Read Psal. 132.6. Ezek: 30.9. Luke 1.32.)

In the present text it may have all these intendments; for is it not a wonderful thing, that God should be gracious to poor creatures? is it not strange that he should take so much pains with, and exercise so much patience towards them? Secondly, Lo, God worketh all these things; He is ready to do them, he waiteth to be gracious, or to magnify his grace in doing them. Thirdly, Lo, God worketh all these things; is not this a matter of great consideration, ought we not to sit down and weigh it well? Fourthly, Lo, all these things worketh God; certainly God hath and will work all these things; this is a truth out of all question, a truth of which there is no doubt to be made. As the Apostle saith (1 Tim: 3.16.) Without controversy, great is the mystery of Godliness, God was manifest in the flesh; So I may say without controversy, great is this mystery of God's manifesting himself to frail flesh, and doing all these things here spoken of, awakening the consciences of men by dreams, and working upon them by grievous sicknesses, sending an interpreter one of a thousand to declare unto man his uprightness, and at last delivering his soul from going down into the pit. Lo, all these things worketh God.

There is somewhat peculiar in that expression, he worketh. The native sense of the word, implieth; First, a willing work, not forced or constrained. Secondly, a full and complete work, not an essay or offer, not a work begun only, but carried on to perfection. The wicked are called workers of iniquity, (Psal: 5.5.) because they are free and ready to sin, they have a strong tide and bent of spirit to do evil, and they do it not to halves but thoroughly; they do not only begin or nibble at the bait a little (as a good man often doth) but greedily swallow it down hook and all; they are fully in it, and do it fully, they make a work of it, and so are workers of iniquity. The Lord doth good, as the wicked do evil; All these things worketh God, He worketh them willingly, he worketh them completely, ( Isa: 26.12.) Lord thou wilt ordain peace for us, for thou also hast wrought all our works in us; Thou art the Author and finisher of them. We are invited ( Psal: 46.8.) to come and behold the works of the Lord, what desolations he hath made in the earth. The building works, and the desolating works of God, whether respecting persons or nations, are perfect works. Lo, all these things worketh God.

Hence note.

As he overruleth the evil which is done, and both sendeth and ordereth the evil which is suffered; so he is the worker of all the good that is done. God worketh it all either immediately by himself, or mediately by second causes; and what instrument soever is set a work, yet the work as to the matter and manner of it, as also to the result and issue of it, is the Lord's. He was the worker of all that hath been spoken of in the former context; though we read of a messenger, of an interpreter, yet the work was God's. 'It is said ( Gen: 39.22.) The keeper of the prison committed to Josephs hand, all the prisoners that were in the prison, and whatsoever they did there, he was the doer of it. Not that he did everything with his own hand in the prison, but he gave the rule, and ordered all that was done. Much more may I say of the Lord, whatsoever is done in the world, especially among his people, God is the doer of it, All goes through his hand. Lo, all these things worketh God.

Further, From the prefix, Lo.

Observe.

The breaking of the heart, the raising of it by faith, the renewing of its peace and comfort, are wonderful works of God. And the reason why we wonder no more at them, is, because we consider so little of them.

Hence again from the word, Lo.

Note.

We must not pass them by lightly, whether they be towards ourselves or others, God hath made his wonderful works to be remembered (saith David, Psal: 111.4.) or to be considered, that's the design of God in his works, he hath made them for that end, that they should be remembered, and attended to, or they are such as cannot but be remembered; they leave their marks and memorials behind them. God sets such a stamp of his power, wisdom, justice, and goodness upon his works, that they will not be forgotten. And as his outward providential works, are such, so his spiritual works are much more such. The godly-wise understand them so, they have a critical eye in discerning those invisible works of God with a poor soul, in reducing him from sin, and bringing him to himself. David calleth all the godly to the consideration of those works in his own case ( Psal: 66.16.) Come and hear all ye that fear God, and I will declare what he hath done for my soul. What God doth for our bodies is very considerable, but what he hath done for our souls can never be enough considered nor admired. Lo, all these things worketh God

The original is, twice, thrice, so we put in the margin, and render it often-times, in the text. Some expound it, of those three distinct ways, in which God dealeth with man, before described. The Septuagint are express for that; All these things worketh the strong God three ways with man, Which the Scholiast exemplifies in the three ways here noted by Elihu. First, awakening him by dreams and visions, Secondly, troubling him by sicknesses and afflictions; Thirdly, teaching him by Prophets and Interpreters. Yet, I conceive, the text doth not strictly recapitulate those three several ways before spoken of, in these words, twice, thrice, but only shows us that God useth all these ways or any other, as his wisdom shall think fit, many times, or oftentimes for the producing of those blessed effects.

Twice, thrice, is a double certain number, put for any single uncertain number; And it only teacheth or assureth us, that God debateth with the sons of men in all or any of these ways oftentimes, or more then once. If they do not answer his call or purpose (which they seldom do) at the first; he calleth again and again, twice or thrice, or often-times, that is as often as he seeth it good, needful or expedient to do it. And we may suppose that Elihu useth this number twice, or thrice, in allusion to the customs of men; whether civil Magistrates or Churches, who when they deal with others about any fault committed or offense given, they do not take them at the very first default, but warn and admonish them twice or thrice, or send them (as the case may require) several Citations to appear, and either to acknowledge their guilt, or acquit themselves of it.

And remember, it is but twice or thrice; which speech though it may be well rendered (as we say) oftentimes, yet it is not very often; once is no number, twice is the least number, and thrice is but a small number, two or three witnesses are the least number of witnesses that can be admitted in any business. That, the Lord will do this, twice or thrice proves that he will do it several times, men shall have means, and frequent means, but twice or thrice, may not be very often, much less always, there is a stint, and a determinate number in the breast of God; and that we might not expect to have his patience lengthened out always to us, 'tis put into the smallest numbers, All these things worketh God twice or thrice,

The word by which man is here expressed, is, no ordinary word, 'tis that word by which signifieth the highest and greatest of men, God deals thus not only with inferior persons, and mean men, but with great men, with men of note, with men of power and strength; let men be as strong, and stout, as they will, God can tame them, and bring them to his foot.

Further, when he saith, Lo, all these things God worketh oftentimes with man. This appellative man, may be taken two ways.

First, Personally or individually, that is, he worketh thus oftentimes with the same man, God is put to renew his actings more then once with one and the same man, because he will not bow nor obey at first.

Secondly, We may take this word man specially as implying several men, or men of all sorts, as well as any one man of a sort. That manner of speaking is frequent in the Old Testament ( Job 1.4.) And his sons went and feasted in their houses, man his day, or everyone his day. So ( Jon: 1.7.) And they said, everyone to his fellow, or man to his fellow, so here God worketh these things oftentimes with man, that is, with several men, as seemeth good to him. The speech is distributive. For though we are not to understand it so largely, as if God dealt thus with every particular man, yet he deals thus with many men, even with as many as himself pleaseth, or hath purposed. Lo, All these things worketh God oftentimes with man.

Hence note.

'It is a mercy that God will speak once, or use any means once with us, 'tis mercy that he will speak any one word in any one way, to bring us off from sin; 'tis mercy that he will send one vision, or one affliction, to awaken us out of our security, or one messenger to instruct us once in our duty; but when the Lord is pleased to use several means, and those several means, several times, how doth the abundant mercy and graciousness of God appear in this! And as the mercy of God in general, so the patience of God in special appeareth abundantly in it. The Lord waits to be gracious, he waits the working of this or that means, of a second and third means, and he waits the working of them all over again and again, or oftentimes; here is patience with long-sufferance.

Secondly, Observe.

God would not give over working to humble Job, till he had fully humbled him; And this made Job almost amazed at God's dealing with him ( Chap: 7.17, 18, 19.) What is man that thou shouldest magnify him? and that thou shouldest set thy heart upon him? And that thou shouldest visit him every morning, and try him every moment. Job seemed much troubled at this instancy of God with him, and therefore expostulated in the next words, How long wilt thou not depart from me, nor let me alone till I swallow down my spittle? But, for all his crying, God would not depart from him, nor let him alone for a morning, no nor for a moment till he had finished his work and accomplished his will both in him and upon him; till he had brought his heart into a due frame and temper under his mighty hand. If once or twice will not do it, he will do it thrice; The Lord is not weary either of working or waiting; God is a rock (saith Moses Deut: 32.4.) and his work is perfect; and of all his works, that of grace is most perfect. His visible providential works are perfect or shall be before he hath done with them, or put his last hand to them, but his invisible spiritual works are most perfect; as God worketh often to bring man out of the state of sin to grace; so he will not cease working till grace be perfected, he will work till that work is wrought to the height, till the top-stone of it is set up, or as the Apostle phraseth it ( Eph: 4.13.) Till we all come to a perfect man, unto the measure of the stature of the fullness of Christ. Though a man hath been once truly humbled, yet God humbles him again, that he may be humbled gradually as well as truly to his own mind. They that are humbled by affliction, may need more afflictions to humble them. The same means by which faith and repentance are wrought at first, do also increase and strengthen faith and repentance. Those means by which a man is at first purged, are very proper for his further purging ( John 15.2.) Every branch in me that beareth not fruit, he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. As no man can be a true branch (hypocrites and formalists are branches only in appearance and profession, they were never truly purged, now, I say, as no man can be a true branch) till he is purged, so God purgeth those who are true fruit-bearing branches more and more, that they may bring forth more fruit. And the means by which he purgeth them, that is, mortifieth their corruptions, seldom reach this blessed effect at once or twice working, and therefore the Lord is even constrained to work these things twice, thrice, or oftentimes, else the work would not be brought to the intended issue.

Thirdly, In that it is said, All these things worketh God oftentimes, not always.

Observe.

For though God work these things oftentimes, yet no man knows how often he will work, and we may all know, he will not work always. 'It is a high and dangerous presumption to defer at any time upon hopes that God will work at another time, because in some cases he works oftentimes. Remember (as was shown before in opening the words) this thrice is the least number of often, as twice is the least number of any; two or three are the least number that makes a Church-assembly ( Math: 18.20.) The Prophet saith ( Amos 2.4.) For three transgressions of Judah, and for four, I will not turn away the punishment thereof. Implying that if men multiply their transgressions, God will not always give them means of repentance, but pour out wrath upon them; So Elihu saith, God worketh twice and thrice; but if men will sin three or four times, where is their warrant that God will pardon or pass by their sins? The Prophet did not bind up the mercy of God precisely to two or three transgressions, but if men sin without bounds, he shows they have no ground to expect God should be merciful. One of the Jewish Rabbins (as some expound him) concludes peremptorily, If man sin twice or thrice God will spare, but if four times God will punish. We do not circumscribe the grace of God to a special number, and possibly that Rabbin did not intend it so, but only that all should take heed they do not abuse the grace of God. That God multiplieth to pardon, or (as we render, Isa: 55.7.) Pardoneth abundantly, is no security for any man to sin abundantly, or to multiply transgressions. My spirit shall not always strive with man (saith the Lord, Gen: 6.3.) I have striven long already, and I will yet strive longer, even an hundred and twenty years, but I will not strive always. God gave Jezebel a space to repent ( Rev: 2.21.) but when she repented not, he did not promise her a new space to repent in, but threatened her with wrath to the utmost if she repented not. There is a frequency in the work of God to reduce sinners, but not a perpetuity. And as in this verse Elihu reports this frequency of his work, so in the next he reports that to be the design of it,

This verse (I say) showeth the purpose of God in working twice, thrice, or oftentimes with man. This purpose (as was touched before) is twofold. First, to free and deliver him from evil, the worst of evils, a horrible pit. Secondly, to estate him in and give him possession of not only that which is good, but best of all, the light of the living. Not is this purpose of God a bare desire (that's often fruitless and successless) but a strong or settled resolution, to bring back the sick man's soul from the pit. And Elihu (we may suppose) spake thus, as to press Job to hasten the work of his repentance; so to put him in hope (upon consideration of this design of God in afflicting him) that he should be delivered from his afflictions, and have not only his life continued, but the comforts of it restored to him. As if he had said, Be not afraid, do not look upon thy condition as hopeless, or that the humiliation of thyself will be fruitless, for I dare assure thee, God hath gracious purposes and intendments towards thee in working these things.

And here we have a twofold gracious purpose of God expressed; First, to deliver him from evil, to bring back his soul from the pit. Secondly, to do him good, or to bestow positive blessings upon him (as was shown at the 28 ^th verse) even to be enlightened with the light of the living; As if he had said, God in all this aims only at man's good, that his sin unrepented of be not his death and destruction, and that under a sense of Divine favor towards him, he may lead a comfortable life here, and be happy forever.

It is said at the 28 ^th verse, He will deliver his soul from going into the pit; in both places the pit is the same.

But seeing the Lord there promised to deliver his soul from going into the pit, how is he said here, to bring back his soul from the pit? A man being delivered from going to the pit, cannot be said to be brought back from the pit.

I answer in two things; the words rendered to bring back his soul from the pit, may be read thus; to turn away his soul from the pit; that is, to preserve him from death. So the Hebrew word is used ( Chap: 15.13.) as also ( Mal: 2.6.) He walked with me in peace and equity, and did turn away many from iniquity. If we take that rendering of the word, then the expressions in both places bear the same sense. But taking it according to our reading, in which to bring back his soul from the pit, sounds, as if the man had been in the pit already; and it may well be said so, because a man in great affliction, whether of soul or body, is, as it were, dead, or buried alive. For as when God converts a sinner, he (upon the matter) brings him back from hell; so when he delivers him from any grievous sickness, he doth (upon the matter) bring him back from the grave. Heman in spiritual afflictions and soul-desertions, the terrors of the Lord being upon him, called himself free among the dead, like the slain that lie in the grave, whom God remembereth no more, and they are cut off from thy hand, (Psal: 88.5.) They that are near the pit of death, are not, much, improperly, called dead, and they that being in such a desperate case are kept from going down to the pit, are not, much, improperly said to be brought back from the pit, or pulled out of it. In which sense we may keep to our own reading; and so to bring back his soul from the pit, notes only the extreme danger wherein he was, whether spiritual or temporal, and God's graciousness in delivering him from it.

Hence note.

As a sick man, he is brought from the grave, and as a sinner he is brought from hell. Great deliverances are a kind of new creation; And fresh blessings are to us as fresh beings. Take these two inferences from it.

First, How should they, who have been under great outward afflictions, praise the Lord when they are delivered! They who having had the sentence of death in themselves, should look upon themselves when restored, as men raised from the dead. And how should sinners praise the Lord, when he hath reconciled them to himself, and pardoned their sins. In doing this for them, he delivereth them from wrath, from hell, and from eternal death. Let such praise the name of the Lord, and say, as in the text, He hath delivered our souls from the pit.

Secondly, Let such live unto God, having received a new life from God; They that have received a new temporal life from God, ought to dedicate it unto God; how much more they that have received new spiritual life? They that have received it indeed, cannot but dedicate it unto God. This negative mercy calls aloud for all that we are or have to be given up to God, but that positive mercy which followeth, calleth yet louder for it.

Take it for temporal, spiritual, or eternal life, all these ends are accomplished in those merciful works of God to poor sinners; some restrain the text to the light of this temporal life, others enlarge it to the light of spiritual and eternal life. We are enlightened with the light of the living, When the comforts of this life are restored, much more are they, who are restored to the comforts of their spiritual life, and so to the hope of eternal life.

By the living, we are not to understand those who are barely on this side the grave, and yet breath in the air; or who have only a weak shadowed spiritual life, which they scarce know of or perceive. The living here are they that live comfortably and prosperously both as to soul and body. Thus 'tis said in that Prophecy of Christ ( Psal: 72.13.) He shall live, and to him shall be given of the gold of Sheba: prayer also shall be made for him continually, and daily shall he be praised. Christ lives to purpose, he lives as a Prince, in power and dignity, yea he is the Prince of life. It was more then a sensitive or rational life which David's faith was assured of, when he said ( Psal: 118.17.) I shall not die but live; his meaning was, I shall live honourably and triumphantly, declaring (with joy) the works of the Lord. Thus here, To be enlightened with the light of the living, is, to enjoy a comfortable life, or to live happily.

Hence note.

They are darkened with the darkness of the dead, whose life is wrapped up in anguish and sorrow.

Secondly, Note.

All that hath been said before, emptieth it self into these sayings, To keep back his soul from the pit, and to be enlightened with the light of the living. The Lord hath no eye in these works to his own gain, but man's good. The Lord doth not willingly grieve, nor afflict the children of men. (Lam: 3.35.) He taketh no pleasure in it abstractly considered, nor doth he look for any profit by it: Much less doth he it (as it follows, v. 36.) merely to crush under his feet all the prisoners of the earth. All that he expects by it as to himself is to be glorified by all (for himself is above all, and therefore designeth himself in all) yet the glory which God hath by man is only the manifestation of his glory, not any addition to it. The benefit which God aims at in afflicting man returns to man. He would have man bettered by affliction, and as soon as man is bettered by affliction, everything shall go better with him, and he shall be delivered from affliction. ( Rom: 8.28.) All things work together for the good of them that love God, to them who are the called according to his purpose. And as all things work together for the good of them, who are the called according to his purpose, so it is the purpose of God that all things should work together for their good, and that is not a successless purpose. Indeed every rod upon the backs of the wicked hath a voice in it, to call them from the pit of death and destruction, and to be enlightened with the light of the living, but God makes this call effectual to all his elect, none of whom shall perish with the world. So that a godly man should be so far from judging himself dealt with as an enemy (as Job in his extremity did) when he is most sorely afflicted, that indeed he may see the love and fatherly care of God in it. All the providential dispensations of God work to glorious ends. Sometimes for the outward good of his people in this life, always for good as to their spiritual and eternal life.

Therefore, lay aside hard thoughts of God whatsoever hard things he is a doing, or you are suffering. The ways in which God leads us, may possibly be very dark, yet they run to this point, to keep us from the pit of darkness, and that we may be enlightened with the light of the living.

Thirdly, Note.

All these things God worketh twice and thrice, to keep our souls from the pit; man left to himself would run head-long upon mischief in this world, & upon eternal misery in the world to come. Nothing but the hand of God can hold man from ruining himself. The heart of man is so set upon sin, that he will rather loose his soul, then leave his lust; and will rather die then that shall. 'It is as easy to stay the motion of the Sun, or to turn back the course of nature, as to stay or turn back the natural motion or course of the heart in sinning. An almighty power must do the latter as well as the former. So that if the Lord did not put forth more then mercy, even mercy clothed with power, no man could be saved; should God wish us never so well, and tell us what good he hath laid up for us, if we will but believe and obey him; should he tell us he hath riches of mercy, and that everyone who will come shall have his share, yet we should never have any, if left to our own choosing. 'It is a work therefore both of mercy and power which keeps us from the pit. God had much ado to keep Lot from being consumed in Sodom. He had warning to be gone, yet he was loath to go; The text saith ( Gen: 19.16.) While Lot lingered the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters, the Lord being merciful to him, and they brought him forth, and set him without the City; else probably he had lingered, till he had perished. Surely if God did not thrust sinners out of the Sodom of this world (as we say) by head and shoulders, they would perish in it and with it. How wonderful is the goodness of God who doth all these things, not only to keep poor creatures from going down to the pit, both temporally, and eternally, but also that they may be enlightened with the light of the living.

In this verse Elihu calls for a twofold attention; First, to those things he had already spoken. Secondly, to those things which he was yet to speak. What he had already spoken, he desireth him to consider and make reply if he pleased, as is clear ( v. 32.) and as to what he had yet further to say, he desireth his attention and submission, as it followeth ( v. 33.) If not hearken unto me, hold thy peace.

Here are two words of attention, mark, and hearken, and both very significant ones. The word rendered mark, signifieth to attend, with utmost diligence; it it sometimes rendered by hearkening (Isa: 32.3.) The eyes of them that see shall not be dim: and the ears of them that hear shall hearken; that is, they who heretofore, through the just judgment of God for their willful shutting their eyes and ears, inseeing did see but not perceive, and in hearing did hear but not understand ( Isa: 6.10.29.10. compared with Math: 13.14.) shall at last see clearly and attend diligently to the will of God delivered to them; yea it seems to note some special gesture, as the lifting up of the ear to hear. For as there is a lifting up of the voice in the zealous speaker, so of the ear in the diligent hearer. To mark is to hear and observe, to hear and lay to heart the things which are spoken, Mark well, O Job,

That's a word of a large extent, to hearken is more then to hear; it takes in not only, first the work of the ear, but secondly, the work of the mind; 'tis hearing, first, with understanding; secondly, with believing; yea thirdly, it takes in the work of the whole man in obeying, or submitting to what is spoken. Thus God said to Adam (Gen: 3.17.) Because thou hast hearkened unto the voice of thy wife, that is, because thou hast obeyed her voice, and done the thing she persuaded thee to; After hearkening comes doing. Lastly, it includes also a work of the affections; hearkening is with delighting, that which we hearken to we are pleased with; 'tis (like good music) sweet unto us; in this compass and extent we may expound these words, Mark well, O Job, and hearken unto me. And these words, especially the former of the two, rendered mark, are often used in Scripture, when the people of God desire and beg that he would take notice of and attend unto their prayer. Thus David more then once ( Ps: 5.2.) Hearken unto the voice of my cry, my King, and my God: for unto thee will I pray (Psal: 66.19.) but verily God hath heard me, he hath attended to the voice of my prayer (Psal: 130.2.) Lord hear my voice, let thine ears be attentive to the voice of my supplication. Now, as when we desire that God would hear our prayer, we desire that he would be very attentive to our prayer, and not only so, but do what we pray for, and that our prayers may be welcome, acceptable, and delightful to him; so when we are said to mark and hearken to what is spoken to us, all the powers of our inward man, the understanding, will and affections are at work in hearing.

Hence note.

He must mark and hearken, a fruitful hearer doth more then hear, he marks; not only is his ear at work, but his mind, his heart, his whole soul is, as it were, transformed into an ear, or is active at his ear. There are many, and it were well there were more hearers of the word, but there are few markers of the word, many come to Sermons, yet but few hearken unto Sermons; every hearer is not a marker, not a hearkner to what he heareth, and not being so, he can scarcely be called a hearer; for they only that are markers shall attain that mark of which the Apostle speaks ( Phil: 3.14.) I press toward the mark for the price of the high calling of God in Christ Jesus. What is our mark in hearing? is it not salvation by Christ, and glory with him? Now unless we are markers, we never press towards, much less attain that mark, the price of the high calling of God in Christ Jesus. Mark well, O Job, hearken unto me,

'It is but one word in the Hebrew which we translate, hold thy peace, and it signifieth properly to dig or plow the ground, and by a metaphor to think of, or to meditate, because thoughts go deep in the soul, a man doth, as it were, plow up his own spirit, while he is meditating or thinking seriously ( Pro: 3.29.) Devise not evil, or (it is this word) plow not up evil; that's a bad soil indeed, to be plowing up. They that plow evil, shall sow the wind, and (except they repent) reap the whirlwind. The prophet exhorting Ephraim to break up their fallow ground and sow in righteousness, that they might reap mercy ( Hos: 10.12.) reproves them ( v. 13.) for a very unprofitable piece of husbandry, by this word, Ye have plowed wickedness, ye have reaped iniquity, ye have eaten the fruit of lies, that is, ye have plotted, devised, and contrived wicked things, and ye have fared accordingly. Now as the word signifieth to meditate, by a metaphor, from digging or plowing; so by the figure antiphrasis or contrary speaking, it signifies to forbear doing or speaking, to sit still, or as we render it here, to hold our peace, and say nothing. ( Isa: 41.1.) Keep silence before me; O Islands. (Psal: 50.3.) Our God shall come, and shall not keep silence; that is, he will speak aloud. Elihu bespeaks Job in the affirmative, hold thy peace, be silent.

Some conceive Job began to interrupt Elihu, or gave some token of dislike, while he was discoursing; as if he had received his speech with disgust, and not only inwardly stomacked at it. But did not forbear to discover it by some significant gesture or frown, and that Elihu perceiving this, desired him to hold his peace; As if he had said, If you desire to reap any benefit by what I speak, be patient, and do not interrupt me. But I conceive there was no such height nor heat of spirit in Job at that time; He began now to be sedate and quiet enough, being somewhat convinced of his former error and intemperance of speech.

But some may say; was it not an over-bold part in Elihu a young man to impose silence upon Job, or to bid him hold his peace?

I answer; Elihu doth not bid Job hold his peace, either, first, as if he had seen him unwilling to let him speak, or would not hear him anymore; Job was a very patient hearer; he heard his friends patiently, and he had heard Elihu too with silence and patience, yea though Elihu offered him leave, yea almost provoked him to speak ( v. 5.) yet he did not but gave him scope to speak out. Nor did Elihu speak this, secondly, as if he slighted Job, or thought him a man unable to answer him, or speak to purpose, for presently in the next verse he desireth him again to speak. Nor thirdly, as if he had such high thoughts of his own wisdom, and loved so much to hear himself speak (as some men do) that he cared not to hear others, but would engross all the discourse. Nor was it, fourthly, because he saw such an affectation in Job to speak, that he needed (as the Apostle speaks of some, Tit: 1.11.) to have his mouth stopped. It was not upon any of these or such like reasons, that Elihu desired Job to hold his peace; but it was either first, that himself might speak more clearly, and carry his matter through to his understanding; or secondly, that he might set the matter more home upon his conscience, and move him to consider yet more seriously what he had said, of the various ways of God's dealing with man to humble his soul, and bring him nearer to himself; or lastly, that Job might perceive and take notice, that he was the man aimed at in all the foregoing parable. As if he had said, Sir down quietly, and consider with thyself, whether all this discourse hath tended, or whether or no thou art not the man intended in it. As Christ when he had spoken that parable of the sower concluded ( Math: 13.9.) He that hath an ear to hear, let him hear; that is, let him take it home to himself; or as Christ concludeth his Epistles to the seven Churches in the second and third Chapters of the Revelation, with, He that hath an ear, let him hear what the Spirit saith to the Churches; so doth Elihu to Job in special, Mark-well, O Job, and hearken unto me, hold thy peace.

This silence was made of old in great assemblies (Majestate manus) by putting the hand to the mouth, and then stretching it forth. Acts 12.17. Acts 13.16. Chap. 19.23. Chap. 26.1.

If any would know yet more distinctly what Elihu meant when he bid Job hold his peace? I answer,

First, Negatively, not a bare silence, or saying nothing, but affirmatively, when he saith, hold thy peace; it might note these two things.

First, That he would have him much in the work of consideration, or to forbear speaking, that he might be more in meditating, and weighing, and laying things to heart; he would have him bring what he had spoken to the balance of the Sanctuary, and then to his own heart. A man is never more busy then when he thus holds his peace.

Secondly, When he saith, hold thy peace, it might note that he desired his submission to the counsel given, or to be given him; He would have him bridle his tongue, in token that his spirit was bridled. He would have Jobs silence say, speak on, I will say nothing, let the truth of God reign and rule over me by thy word. What Samuel answered to the Lord himself (1 Sam: 3.10.) Speak Lord, for thy servant heareth; that should we answer to those who speak to us from the Lord; speak ye, we will hear and hold our peace: or we should say with good Cornelius, when Peter came to him ( Acts 10.33.) We are all here present before God, to hear all things that are commanded thee of God. When a man holds his peace (upon these terms) 'tis a sign he layeth down his own wisdom, and his will, he doth not stand upon his pantofloes (as we say) nor abound in his own sense, but is ready to be delivered or cast into the mould of any holy and wholesome doctrine which shall be delivered unto him. They are in the fittest frame to hold the truth which others speak, who can withhold themselves from speaking.

Further, There is a twofold holding of the peace. First, at the works of God, or at what God doth ( Lev: 10.3.) when God had smitten the two sons of Aaron dead with fire fr • m heaven, Aaron held his peace; that is, he did not murmur at, nor contradict what God had done. That also was David's temper ( Psal: 39.9.) I was dumb, I opened not my mouth, because thou Lord didst it. The Prophet Jeremy describes an humbled soul in the same posture ( Lam: 3.28.) He sitteth alone and keepeth silence, because he hath borne it upon him. When God layeth his yoke or cross upon us, 'tis our duty to be silent and submit ( Zach: 2.13.) Be silent, O all flesh, before the Lord: for he is raised up out of his holy habitation, that is, the Lord begins to work, therefore let all men, or men of all sorts and degrees be quiet and say nothing either discontentedly or complainingly. In all these Scriptures, holding our peace is called for and commanded or shown at the works of God.

Secondly, There is a holding of our peace at the word of God, or at what God speaketh. Thus 'tis when not only the tongue but the heart is silent, and every thought is brought into subjection or captivity to the obedience of Christ. The heart of man often speaks much, and is very clamorous, when he saith nothing with his tongue. That's to hold our peace indeed, when the heart is quiet, let God say or do what he will. 'It is not more our duty to resist the Devil, that is, all his hellish whisperings and temptations to the doing of evil, then 'tis to submit to God in all his speakings and dispensations. Elihu speaking in the name of the Lord, faithfully adviseth Job in this sense, to hold his peace.

Hence learn.

They have learned much, who know how and when to say nothing. Solomon saith ( Eccl: 3.6.) There is a time to keep silence, and a time to speak; but this kind of silence is in season at all times, we ought always to be silent thus, that is, always submit to the mind of God. We need to be minded of this, because the pride and over-weening of man is great. We have need to put a bridle upon our tongues, much more upon our hearts; it is hard to bring our wills and our understandings under; we are apt to strive and struggle when truth comes near us; yea to kick at it, when it comes very nee •• and home to us, though indeed the nearer it comes the better, nor can it ever come too near. The Apostle James apprehended this when he gave that admonition ( Chap: 1.21.) Receive with meekness, the engraffed word, which is able to save your souls: Meekness is that grace which moderates anger; a passionate or fierce spirit, receiveth not the word, but riseth up against it, turns not to it but upon it; and, which is worst of all, turns it to evil, not to good, turns light into darkness; and so the word of life becomes a savor of death for want of a due submission to it. Therefore hearken, and hold your peace when the word of God is spoken. Do not say it is but the word of man, because delivered by man; God speaks in and by his faithful Messengers; ye oppose the authority of the living God, not a mortal dying creature, when you reject the word. And remember, it is not only our duty but our liberty to give up ourselves prisoners to the truths of God; we are never so free as when bound by it or to it. And as we should hold our peace at or submit to all the truths of God in all cases, so especially in these three.

First, When we are reproved for our sins in practice; then we should not stand excusing what we have done, but repent of it.

Secondly, When we are shown our error in opinion; then we should not stand disputing, and arguing for what we hold, but recant it. 'It is time to hold our peace, when once it appears to us, that we do not hold the truth. To err is common to man, but to persevere in an error, to the defense and patronage of it, is more then inhumane, devilish.

Thirdly, We should hold our peace when our duty is plain before us; then we should not stand questioning it, but do it. Whatsoever thy hand findeth to do (saith Solomon, Eccl: 9.10. that is, whatsoever appears to be a duty) do it with all thy might. Hold thy tongue, but do not withhold thy hand when once thy hand hath found what must be done. Elihu at this time was dealing with Job upon all these three points; He told him his sin, that he had been too querious and impatient, he shown him his error, that he had been too bold with God, because inn • cent towards men; And he pressed him to duty, both that, and how he ought to humble himself before the Lord. The Apostle treating about that great point of justification, tells us God will at last cause all men to hold their peace. ( Rom: 3.19.) Now we know that what things soever the law saith, it saith to them who are under the law, that every month may be stopped, and all the world may become guilty before God; that is, man will have nothing to say, but sit down silent, and hold his peace, or only say, I am nothing, I have deserved nothing but death and condemnation, when he once understands the holiness and strictness of the law, together with the unholiness and looseness of his own heart and life.

Hence note.

When men insist upon their own conceit and reason, when they logic it unduly with God or men, and will needs seem to know more then the word teacheth them, what do they but give evidence against themselves, that as yet they know nothing as the word teacheth, or as they ought to know, and themselves least of all? 'It is pride and presumption, not prudence and understanding which opens such men's mouths. We never profit by what we hear, till (in the sense opened) we have learned to hold our peace. The counsel which Elihu gave Job, was to hold his peace; yet he laid no constraint upon him to refrain necessary speaking, but put him upon it in the next verse.

Lest Elihu should be interpreted to have taken too much upon him, or to have denied Job his liberty of speaking, when he said, hold thy peace; he here calls him to speak; This is a full proof, that his intent was not to bar him from speaking, but only that he should forbear unnecessary speaking. As if he had said, Now that I have gone thus far, if I have spoken anything that thou at unsatisfied in, and dost desire I should explain myself about; speak thy mind freely; for though I have more to say, yet I will not hinder thee from saying what thou canst fairly say for thyself, neither will I ever-burden thy memory, with too much at once, therefore come now and answer if thou wilt or canst to what is already spoken.

The Hebrew is, If thou hast words answer me, that is, if thou hast arguments to defend thyself with, or to oppose me; if thou hast such words ready, as have the weight of reason or authority in them to maintain thy cause, bring them forth, I am not afraid of what thou canst object; neither am I unwilling to hear thy defense.

Some expound Elihu speaking Ironically, at least Rhetorically, If thou hast anything to say answer me, speak and spare not. As if he had said, Possibly thou canst set all right, and show me where I am wrong. Possibly thou thinkest I have spoken amiss, when I said, In this thou art not righteous, go to then, show me my mistake, or wherein I have misapprehended thee, make it good if thou art able against my assertion, that thou art just and righteous, even in that wherein I have endeavored to detect thy unrighteousness. Possibly thou mayst bring me to be of thy opinion, and then surely I shall justify thee, and retract my censure of thee. Rhetoricians call this an Artificial prohibition, by a concession; or the admitting of another to do that, which they know, he cannot do when he hath done his utmost, or (as we say) hath left no stone unturn'd to do it. But I conceive, Elihu spake plainly to Job, and did not like a subtle Orator, put him upon impossibles, but like a sincere friend, soberly and seriously invited him to do and say as much as was possible in his own defense. If thou hast anything to say, answer me.

Hence note.

Though they can speak still, yet they are ready to sit still and hear. The most prudent speakers, are also patient hearers. Elihu when he began to speak ( Chap: 32.18, 19.) compared himself to a full bottle, he was even burdened with his own conceptions. I am full of matter (said he there) the spirit within me constraineth me; Behold, my belly is as wine which hath no vent, it is ready to burst like new bottles. And though he had not half emptied himself, yet he could stop his vessel and contain himself. Answer me, I will hear. Though Elihu was warm in his work, laboring tooth and nail to convince and humble Job, and show him wherein he had exceeded and offended, though he was teaching him to give glory to God, and to ahhorre himself (as at last he did) repenting in dust and ashes, yet he was unwilling to determine till he had heard him speak, if he had anything to speak, and a mind to speak it.

Hence note.

How else can we either get satisfaction, or give an account why we remain unsatisfied? We must not condemn any man in hast, nor judge him till we have heard him. Necessary stops are no delays. They may procure not only a better but a speedier issue of our business, especially in matters of controversy. Politicians have a rule, Take time and you may do anything. To make hast slowly is the surest way of making hast. Many a journeying man had rid more miles in a day, if he had not rid too fast. They who will do all at once, or in a breath, often loose their breath, but seldom do anything, that's worth the doing. And as hastiness hinders us in doing, so it altogether unfits us for censuring. Time brings forth truth; a sentence deferred, may afterwards be given, but when it is once given, it cannot be recalled; therefore it is good before we censure, to hear every man out; If this moderation and well-tempered ingenuity were exercised in all our controversies with others, it would be a great help to the ending of controversies. And we should either see no reason to condemn many, or condemn them with more reason, had we patience to hear them. But when first, we will not hear an answer, or when secondly, we suppress our opposites with power and violence, whom we cannot answer or convince by argument; or thirdly, when we interpret what they say in answer to the worst sense; or fourthly, when we are glad to find any weakness or insufficiency in their answers, and are so hasty to condemn, that we will not give them leave to recollect their thoughts, or think better on it to mend their answers, and explain their meaning, either by speech or writing; it is impossible breaches should be healed, & differences reconciled, or that ever we should come to a clear & full understanding of one another. This offer made by Elihu to Job is a good pattern, and shows us how to deal with brethren in all such cases: and that which followeth showeth the best and noblest ground of such amicable condiscentions, even a willingness not only to agree with but to embrace those from whom we differ. That's the general sense of what Elihu assureth Job, and would have him confident of in the next words.

As if he had said; I have not spoken all or any of these things to thee, because I would conquer thee, nor do I now provoke or invite thee to speak, because I have a mind to lie at catch, or entangle thee in thy answers, for I tell thee, my heart and my aim in this overture, is, I (heartily) desire to justify thee.

The word whereby Elihu expresseth this desire, signifieth more then a bare desire.

It notes, first, an earnest desire, or strength of desire.

Secondly, A pleasing desire, or delightful desire.

The highest act of desire is delight; delight is the intention and strength of affection, or desire at rest. As if Elihu had said, I have not spoken out of ill will to thee, or desire of victory over thee, nor would anything be more welcome news to my soul, then to see just cause of justifying thee; it doth not please me at all to prove that thou art not just, it would extremely please me, even ravish my heart with joy if thou couldst prove thyself or thy cause so just and faultless, that nothing could be blamed or reproved in either. I desire to justify thee.

That is, not only to judge thee a godly man, or a man fearing God (which I already do) but to judge that thou hast in all things both done and spoken well, which as yet I do not, nor can, unless thou showest me better reason for it then hitherto thou hast done. To justify another is four ways applied in Scripture; as was shown more largely at the second verse of the former Chapter.

First and chiefly 'tis applied or attributed to God himself ( Rom: 8.33.) It is God that justifieth. God puts man into a state of justification, he justifieth his person so fully, that none can (of right) lay anything to his charge, much less condemn him upon any charge laid against him.

Secondly, Man justifieth God ( Luke 7.29, 30.) And all the people that heard him, and the Publicans justified God, being baptized with the baptism of John. God himself who is the Judge of all men, is condemned by many men; and when things are at worst, he always hath some to justify him. Man justifieth God when he honoreth God, taking his part, and owning both his power and his righteousness in whatsoever he doth. It is impossible God should be unjust, and God is pleased to say, we justify him, when we maintain his ways as just and righteous.

Thirdly, Man justifieth himself, when he is either lifted up proudly in the thoughts of what he is or hath done well ( Luke 18.11.) or when he upon good grounds can maintain that to be well done which he hath done.

Fourthly, Man justifieth man, when he either consents to, or approves of what he hath done or spoken, whether it be good or bad; he that approves of a man justifies him, though the man be unjust. ( Prov. 17.15.) He that justifieth the wicked, and he that condemneth the just, even they both are an abomination unto the Lord. Let a man be never so wicked, and do never so wickedly, some through ignorance of his wickedness, and others through love to and liking of his wickedness, (being such themselves) will approve of him, and give him their good word. But (as Christ speaks, Math. 11.19.) Wisdom is justified of her children; that is, the true lovers and followers of wisdom, having a right knowledge and estimation of her worth, will stand by her, and speak for her, when slighted by the blind and unknowing world. And as this is true of declarative wisdom, so especially of Christ, who is essential wisdom. His children highly prize and justify him, while the world condemns and contemns him. In this fourth sense Elihu is to be understood here, I desire to justify thee; that is, to give testimony unto thee, or subscribe thy certificate, that thou art worthy of commendation. Though Elihu was a man of a very warm and keen spirit, full of fire, and mettle, yet he discovered a very honest bent, and a well governed intention towards Job, in saying, I desire to justify thee; for 'tis as if he had said; It would not please me at all to see cause of further censure, but it would please me fully to see cause of approving and acquitting thee. Therefore do but state thy case and make out the merits of it, and I shall yield so soon as I see cause. So then, Elihu did not carry himself in this business, first, as a party, or as one that had taken a side, and was resolved to hold it (as some do) right or wrong, because he had appeared in it. Nor Secondly, was he hurried by passion, or intemperance of spirit. Nor Thirdly, was he hood-winked by prejudice, or fore-stalled by his opinion against the person. Nor Fourthly, was he engaged by love to contention or hopes of victory. Nor Fifthly, was he purposed to suppress smother or keep down the truth. Nor Sixthly, had he any desire to asperse Job, and make him appear black. Nor Seventhly, had he a mind to grieve the man, or burden him with accusations; but declared a clear candor and much melting compassion towards his afflicted Antagonist, hungering and thirsting, yea even longing for a just occasion to justify him.

Some, I grant, expound this word justify, as used here by Elihu in a very bare and barren sense, as if it implied only thus much, I will do thee right, or I have no mind to do thee wrong; but surely the word is much more fruitful, and bears the signification of a great willingness in Elihu to render Job as fair as possibly he could, or as his cause would bear to all the world; he waited to understand so much of him and by him, as might enable him to say, he had neither spoken nor done anything amiss.

Hence note, First.

The Apostle giving several Characters of Gospel love or charity, saith (1 Cor. 13.6.) It rejoiceth not in iniquity, but rejoiceth in the truth. As charity rejoiceth not in the doing of iniquity, so neither doth it, when others are found to have done iniquity. But it rejoiceth much, when any who are either suspected or charged with iniquity, are upon due trial found clear and acquitted. Paul wished that all who heard him had been not only almost but altogether such as he, except his bonds, ( Acts 26.29.) It is a great argument that a man is good and just, when he heartily wisheth that he who hath given occasion to others to think ill of him, may at last appear better then they thought him.

Secondly note.

When he contends earnestly with others, he desires as earnestly that truth may gain by that contention. Where a spirit of strife & uncharitableness possesseth the minds of many men, they love to be vexing & trampling upon those they deal with, rather then helping and enforming them. This evil spirit is the familiar of this age; That which the Apostle spake ( Phil. 1.15.) of not a few who had the name of Gospel Ministers ( some preach Christ even of envy and strife, and some also of good will; the one preach Christ of contention, not sincerely) the same may be said of many disputers and polemical writers; they do it enviously, they do it out of love to strife and contention, not out of love either to truth or to those with whom they contend and strive; this is a bad spirit, a spirit far unlike that which ruled in Elihu, who wished that the sharpest reprehensions he gave Job, might end in his justification. There should be such a spirit in man contending with man, as there is in God contending with man; who doth not thunder against sinners, because he would have them perish, or delighteth in their destruction; but doth it, first, to awaken them; secondly, to humble them; thirdly, to convert them; fourthly, to justify them; and lastly, to save them forever. I write not these things (saith the Apostle, 1 Cor. 4.14.) to shame you, but as my beloved sons I warn you. As if he had said, I intend not to asperse you, or throw dirt upon you, but only advise you to wipe off the dirt that is cast upon you, or to keep yourselves out of the dirt. I would either be a means to cleanse you, or provoke you to preserve yourselves clean.

Note Thirdly.

As Elihu spake very ingeniously, so not at all beyond his duty; we should be glad when they whom we have suspected or charged appear fair, or better then we suspected; he that doth so must be justified: as we must not hold the truth of God, so we must not hold the credit of our neighbor in unrighteousness. We should have three ends in dealing and debating with others. First, to convince them of their errors and sins. Secondly, to recover them out of sin and error. Thirdly, to acquit them in what they appear and can approve themselves not to have sinned or erred. Elihu aimed at and attained the first and second in his debate with Job; and it would have been a greater contentment to him, if (there being no need of those two) he had seen cause only to have done the third. Speak (said he) for I desire to justify thee.

Elihu having desired Job to speak, and he either refusing or having nothing to say, he re-assumed and re-enforced his former counsel.

These words were opened, ( v. 31.) therefore I need not stay upon them here; If not, hearken &c. and indeed what should they do but hear and submit, who have nothing to answer or reply? especially when so gainful an overture is made them for their encouragement to hear, as Elihu made Job in the next words, which are also the last of this discourse.

Elihu may seem to take much upon him, and show himself very confident, when he thus undertook and promised to teach Job wisdom; yet doubtless the ground of his confidence was not in himself, but in God's assistance; and in Jobs humble silence. As if he had said, I see thou wilt not speak, but hear, hear then, and I shall teach thee wisdom; for God (I hope) will be with us in this matter, and both open my mouth to speak, and thine ears to hear that which is wisdom indeed; having given thee a heart to receive instruction, he will instruct thee to profit, and make thee wise to know t • y duty and do it, by my ministry, though a weak and unworthy instrument in his hand.

I shall teach thee wisdom. The word which we render to teach in another conjugation signifieth to learn; and the Nowne signifieth a leader, or governor. As that first letter Aleph in the Hebrew Alphabet is the leading letter to all that follow, so a Teacher should be a leader, he should go before those that hear him, by good example as well as by wholesome doctrine. Be thou an example of the Believers, saith the Apostle Timothy (1 Epist. 4.12) who was set up in the Church of Ephesus a Teacher and an Instructer.

Further, when Elihu saith, I will teach thee wisdom; his meaning is, I shall acquaint thee with that which may make thee wise, or I shall show thee wherein true wisdom doth consist. And that consists chiefly in these two things. First, in the knowledge of ourselves; Secondly, in the knowledge of God; As if Elihu had said, I doubt not but I shall make thee know more fully what thou art, as also who God is. And it plainly appears in the close, that Job got a fuller light in both by what Elihu said to him: He got a suller soul-sight of the sovereignty and highness of God, and a deeper humiliation in the sight of his own sinfulness and vileness. He that hath learned and is in the power of these two lessons, is questionless a wise man; and he that faithfully teacheth these two lessons doth not at all over-rate his doctrine if he call it wisdom, nor doth he put too high a title upon his pains and endeavors, if he saith to his Auditors or Scholars, I will teach or have taught you wisdom.

Lastly, When Elihu said, I will teach thee wisdom; we must not conceive that he looked upon Job as unwise or ignorant; Elihu knew well enough he had not to do with a child or an idiot, but with a man of knowledge, with a man who was skillful in the word of righteousness, whose senses (as the Apostle expresseth it, Heb. 5.14.) were exercised to discern both good and evil. His meaning then, when he said I will teach thee wisdom, was only this, I will teach thee to be wiser and more knowing in some necessary truths, then as yet thou art, or at least, hast appeared to be. Or we may give his sense in the language of the Apostle, (2 Cor. 1.24.) I will teach thee wisdom, not as having dominion over thy faith, but as a helper of thy joy.

Hence note, First.

'It is out of question, he was never good, who thinks he can be no better; nor doth he yet know anything aright, who saith he needs know no more. It is very sad (which is the case of many, 2 Tim. 3.7.) to be ever learning, and never able to come to the knowledge of the truth: Yet they who (through grace) have been enabled to come to the knowledge of the truth must be ever learning; and the more any man doth know, the more he seeth his need, and the more willing he is, to be taught and know more. The fear of God that is wisdom, saith Job, (Chap. 28.28.) and to depart from evil, is understanding; and God testified of Job that he feared him, and eschewed evil, in the first verse of this Book; now if so wise, so good a man as Job might learn wisdom, let none think themselves too wise or too good to learn.

Secondly, Note.

This was the theme or subject upon which Elihu insisted, he was not teaching Job human, philosophical, or natural wisdom, but heavenly and divine wisdom; the greatest mere natural Philosophers in the world▪ (which title sounds them, lovers of wisdom ) were mere strangers to that, which we call true wisdom; and (as the Apostle chargeth them, Rom. 1.21, 22.) became vain in their imaginations, and their foolish heart was darkened, professing themselves to be wise, they became fools.

Thirdly, Note.

For that only showeth us the way to be truly happy. 'It is our wisdom to work for a right end, and that work can never attain its end but by the choice of right means. Through desire (saith Solomon, Prov. 18.1.) a man having separated himself, seeketh and intermeddleth with all wisdom. The desire of all things (say Naturalists) especially of all men runs out to good. And the better any man is, the better is that good which he desireth, yea if any man be truly good he desireth that which is best; for the enjoyment of God wherein alone happiness doth consist, is his ultimate and highest end. But what doth he to reach this end? Solomon points us to two things: First, he separateth himself from all those lets and impediments which stop up the way, or lie cross to his desire. Secondly, He seeketh and intermeddleth with all wisdom, with all real and substantial wisdom, (as the word there used signifieth) for he knoweth that nothing but such wisdom, acted in wise ways, is proper and successful for the promoting of that noble end. Now if nothing but wisdom can lead us to that end, what is there worth the learning or knowing except that which makes us wise?

Fourthly, From that frame of spirit which Elihu observed in Job,

Note.

God resisteth the proud, but giveth grace to the humble. (Jam. 4.6.) The humble soul hath received grace already, and that grace received is the way to all grace. ( Psal. 25.9.) The meek will he guide in judgment, the meek will he teach his way. The way of God is wisdom, and they whom God teacheth shall undoubtedly learn it.

Lastly.

They are blessed Masters who make such Scholars. The whole discourse of Elihu is about spiritual wisdom, not about the wisdom of the world which God will destroy; not how to climb the pinnacles of honor, and get high in the world, not how to gather riches, and to lade ourselves with thick clay; it was not how to be great or rich, but it was how to be holy and humble, how to give glory to God, and be fitted for glory with God; these were the lessons of wisdom which Elihu taught Job, and these are lessons chiefly to be taught and learned by every man, who undertakes to be a teacher, or desires to be a learner. Thus Elihu hath concluded his first discourse with a promise to teach Job wisdom, and how well he performed and made good his promise, will appear, to his praise, in opening the following Chapters.

It may here be questioned, by what propriety of speech it can be said that Elihu answered, seeing Job made no reply to what he had said before.

To this query, I say, First, that in Scripture both the beginning of a speech, and the continuance of it, where nothing hath been interposed, is called an answer; we find it so frequently in the Gospel ( Math: 11.25.) Then Jesus answered and said: there was no question, no discourse antecedent, yet it is called an answer. The like is observable in the 17 ^th of Matthew, v. 4. and John 2.18.

Secondly, We may resolve the doubt thus; though Job said nothing now to which Elihu made answer; yet he had said much which was yet unanswered, altogether unanswered by Elihu; therefore Elihu might say, that he proceeded to answer the many matters of Jobs former speech, to which as yet he had given no answer. This may suffice to show how or why that which he said further, was an answer, let us now consider what Elihu answered and said.

As if he had said, I will not be my own Judge in this matter, I refer it to the judgment of wise and knowing men, let them determine it.

We may here take notice; First, of the character given the persons to whom Elihu spake, or did address his speech, they were wise men, men that had knowledge.

Secondly, We may take notice of the earnestness of his exhortation or admonition, to mind what he had to say, Give ear, O ye wise men, O ye men that have knowledge.

For the clearing of these words, we must inquire, first, who is a wise man? who, a man that hath knowledge? a wise man in distinction to a man that hath knowledge, is a man of mature judgment, of clear understanding, and solid prudence, in the managing either of discourses or actions. A man of knowledge is one that hath improved his understanding by study, reading, or long experience. Some men are wise, who yet have not much knowledge; and some have a great deal of knowledge, who have very little wisdom. Now Elihu speaks to his auditory, as consisting or made up both of wise and knowing men; O ye wise men, that have great understanding and judgment; and, O ye men of knowledge, that have attained to learning and skill in all things knowable, hear my words and give ear. Here was a choice and select auditory, wise men, and men of knowledge.

Secondly, It may be queried, whom Elihu intends by these wise men, and men that had knowledge?

Some conceive, he takes in all that were present at that long and solemn conference between Job and his friends; and that he deciphers the whole Company under these titles of wise and knowing men, inviting them all to attend what he had to say, they being so well fitted to judge what he had to say; It is not good to give flattering titles to men, but it is good to give them winning titles, such as may gain upon them for their good.

Yet I rather conceive, that Elihu speaks more specially to some that were there present; namely, to Jobs three friends, who had had the matter in hand before, and now stood out: to these men he now turns himself, and bends his discourse, saying, Hear O ye wise men: hearken ye that have knowledge; that is, ye Eliphaz, Zophar, and Bildad, who have all this while engaged with Job, give me leave to speak a few words in your ears, and I pray attend unto me.

Thirdly, Supposing that they, specially, were the wise and knowing men to whom he spake. It may be questioned again, under what notion he called them wise and knowing men.

Some say, he called them so Ironically, putting a close or secret scorn upon them; As if he had said, Hear me, O ye wise men, and hearken, O ye knowing men, ye that for years and age should be indeed knowing and wise men; and are so in the reputation of others, as well as by your own profession and pretention; Ye who came from far to undertake this weighty work, the comforting and counseling of this your afflicted friend, see now how well you have acquitted yourselves, and answered the expectation raised both of you and by you. Have ye not comforted him fairly, and counseled him wisely? Do ye not see how short you are of your own proposals? and how ill you have handled the matter, he remaining as far from conviction, satisfaction, or consolation, as when you first began with him? Thus some carry the sense, but I shall not stay upon it, nor do I conceive that Elihu spake Ironically, but plainly, and in good earnest, not only calling them wise and knowing men, but judging and believing they were so. Of these he begs audience.

To hear is a natural act; a man that hath ears cannot choose but hear (unless he stop them) when anything is spoken: but to give ear, is, as I may say, an artificial act, a studied act, yea a spiritual act, when the matter spoken of is spiritual. Elihu doth not call for a bare hearing of words, but for a studious hearing of the matter which should be presented to them; hear and give ear; or as the Elegancy of the Hebrew may be rendered, ear my words: for the word which we render to give ear, signifies also the ear, ear my words. We say of a thing that we desire another would reach to us, pray hand it hither, putting the denomination of the Organ or Instrument upon the act; so by a like Elegancy, it is here said, Ear my words; that is, hear studiously and diligently, with an holy art and skill. As there is an art in speaking, so there is a great, if not a greater art in hearing; ear my words, or, give ear to me ye men that have knowledge.

From the Consideration of the parties here spoken to, wise and knowing men.

Note.

They that are wise, need more wisdom, and they that are knowing, may improve their knowledge by hearing; They who know many, yea most truths, may yet know more truths; and if any know all truths, they may yet know every truth more. This caused the Apostle to profess (2 Pet: 1.12.) I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth. As the ignorant ought to hear that they may know, so they who have knowledge, ought to hear, that they may be more knowing; as they that are fools, ought to hear that they may be wise; so they that are wise ought to hear that they may be yet wiser. ( Pro: 1.5.) A wise man will hear, and will increase learning. Solomon having said in the former verse, that he spake these Proverbs, To give subtlety to the simple, to the young men knowledge and discretion; lest any should say, if your Proverbs or wise sentences are so plain and easy, that the simple may sound them, and young men comprehend them, then what profit shall wise and learned men get by reading or hearing them? shall not they loose their labor and mis-pend their time in the study of them? No, saith he, the greatest Clerks and ripest wits may gather instruction from them, as well as the simple vulgar, and greener heads. Their depth will not drown a lamb, and they are deep enough to swim a Leviathan. And therefore as a wise man will hear, that is, is willing to hear, that he may increase learning; so let not the wisest think themselves too wise to hear, for they may increase their learning, how learned soever they are. And as the wisest may learn every day, so they that are truly wise, do learn every hearing day, as the same Solomon tells us ( Prov: 9.8.) Give instruction to a wise man, and he will be yet wiser. They are the most foolish of all men, who think themselves so wise that they need no more instruction, and so knowing that they need learn no more knowledge. The word of God it is fitted for all sorts and sizes of men, it is for the ignorant, and for the knowing; it is for the foolish, and for the wise; it is milk for babes, and strong meat for men; it is for them that are out of the Church to bring them in; and for those that are within the Church to build them up ( Eph: 4.13.) Till we all come unto a perfect man, unto the measure of the stature of the fullness of Christ; till we are wise and knowing to perfection, and fullness of stature (which will not be on this side glory) we have need to give ear, and hear, for the perfecting of our knowledge, and the hightning of our stature.

Again, These wise men were called to hear and give ear, not only that they might learn and increase knowledge by what was spoken, but to judge aright of what was spoken; for this was not so much the hearing of a Sermon (as I may say) as of a dispute, or the debate of a Controversy; and therefore wise men were desired to hear it, that they might, he able to judge, and give their opinion, (as 'tis said in the 4 ^th verse) Let us choose to ourselves judgment, and know among ourselves what is good.

Hence note, Secondly.

Though we may judge rightly of that we have not heard, or of that which we have heard slightly, yet we are not right Judges of any matter till we have heard it. 'It is possible to hit upon a right judgment blind-fold; but Judges must not be blind, nor judge blind-fold. To judge right, not knowing it to be so, shall have no better reward then a wrong judgment. Yea they that are called to judge, must both hear and give ear, else they may quickly give wrong judgment.

Again, Elihu is speaking here to wise and good men, yet how strictly doth he exhort them? Hear and give ear.

Hence note.

Christ tells his Disciples that many are judicially so, and we know that all are naturally so ( Math: 13.15.) and the Apostle tells the Hebrews they were so ( Chap: 5.11.) where treating of Christ called of God, an high Priest after the order of Melchizedek, he concludeth, of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. But how did their dullness of hearing make those things hard to be spoken or uttered? may it not be easy enough for a man to utter that which others are dull to hear? I answer, the Apostles meaning seems to be this? It was hard for him to utter or expound them so, as they might perceive the clear truth of those great mysteries, because their internal ear, or apprehending faculty was weak and dull. There is a stople in the ear of man, and 'tis hard to pull it out. When any one speaks to purpose, 'tis the duty of those that are present to hear: and yet he that speaks had need to invite and press all to hear, yea to hear and give ear. The words of the wise are goads to provoke and prick us on to hear the truth, as well as nails to fasten it ( Eccl: 12.11.) Elihu having called wise men to hear or ear his words, showeth the use or force of the ear in the next verse.

In this verse Elihu gives the reason why he so earnestly exhorted them to hear and give ear; The ear trieth words, that is, by the hearing of the ear, words are tried. It is the office of the ear to convey words to the understanding, that so a judgment may be made of them, before they are either received or rejected.

The word which we translate to try, signifies to try as gold is tried in the fire: the ear is, as it were, a furnace wherein words are tried, the ear will discover whether what is said be dross or pure metal. The Prophet ( Zach: 13.9.) speaketh of a third part of men that should be brought thorough the fire and tried; as the fire of affliction and persecution trieth persons, so man hath a fire and a touchstone in his ear which trieth words. The ear is given not only to hear a sound of words, not only to understand the general meaning of words what they signify in any language, but the ear is given to try the sense and soundness of words. And when Elihu saith words, speaking indefinitely, he includeth all words of one sort or other; it trieth good words, and it trieth bad words; it trieth heavenly words, and it trieth earthly words; it trieth natural words, and it trieth spiritual words, the truth or falsehood of words are brought to trial, at the bar and tribunal of the ear. But in what manner or after what similitude doth the ear try words? The answer followeth.

In the 12 ^th Chapter we had the same expression, and therefore I shall not stay upon it here. Only there the sentence is made up by a particle Copulative; The ear trieth words, and the mouth tasteth meat. Here by a particle of likeness; The ear trieth words, as the mouth tasteth meat. There is a fair analogy or proportion, between the ear and the mouth, in discriminating their proper objects. Hearing and tasting, are two of those five excellent useful senses which God hath planted in the nature of man, the other three are seeing, smelling, feeling. Here we have a comparison between two of the five senses; look what the mouth is to meat, the same is the ear to words. In the mouth the sense of tasting is placed as a Judge to discern between good and bad, savory and unsavory meats; and the ear of a man which receiveth words, is accompanied with an understanding, whereby we apprehend what is true, what is false, what is to be approved, and what refused. And the comparison runs yet more clearly, while we consider, that as the food which the mouth receiveth is prepared for the help of our natural or bodily life, so the words of instruction which the ear receiveth are prepared for the food of our souls, and the maintaining of our spiritual life.

Some conceive the comparison is not here made between the two senses of tasting and hearing, but that both are compared to those wise and knowing men spoken of, and to whom appeal is made in the former verse. For as all the senses are not fitted to judge of words and meats, but only the ear and palate; so all men are not fit nor capable to judge of weighty matters and profound questions, but only wise and knowing men. And so according to this interpretation, both or either of these sensitive faculties, and both or either of their properties, are alike compared to wise and learned men, who are able not only to understand the sound of words, but also exercise a judgment upon them, both to discern and determine what there is of truth and right in them. Hence that saying of the Ancient, Wisdom is a savory knowledge. Wise men taste and savor the things which they know. He surely was a wise man who said of the word of God ( Jer: 15.16.) Thy words were sound, and I did eat them, and thy word was to me the joy and rejoicing of my heart. Hear, O ye wise men, and give ear to me ye that have knowledge; the ear trieth words, as the mouth tasteth meat; that is, as the ear of a man trieth words, and as the mouth of a man doth taste meat; so wise and knowing men try and taste that which is spoken and heard. Thus both these sensitive faculties, their properties and powers are compared to wise men, who do not only hear the voice of him that speaketh, but sit down to consider it. The mouth having taken meat and chawed it, tastes it, and makes a judgment of it; Thus wise men deal with all they hear; so that, look what these two natural faculties do with natural things; with words naturally spoken, with meat naturally eaten; the same, they who are wise and knowing do to what is spoken spiritually and rationally, they try and judge it.

But I conceive, we need not insist strictly upon this; For whether we compare these two senses in their several operations to wise men, or whether we compare them in their operations one with another, yet (according to the sense of our translation) the meaning of Elihu is the same, namely, that those wise men to whom he spake, should not only hear but try what they heard, because they had received a power so to do; for the ear trieth words, even at the mouth tasteth meat.

There is a twofold ear, there is an outward ear, and an inward ear: And so a twofold trial: The outward ear trieth words of what signification they are, whether they are as we say good English, or Latin, &c. It trieth them also as to their gramatical sense, or the construction of what is spoken in the letter: The inward ear or understanding trieth them as to their logical sense, scope and tendency, as to their use, and force in the matter they are spoken to. Both ways the ear trieth words, as the mouth tasteth meat; only with this difference, that the trial which the mouth makes is merely sensitive, and both begun and perfected in the mouth; but the trial which the ear makes is chiefly intellectual, it is begun at the ear, but perfected by the understanding. It is the mind which judgeth, the ear only brings in the report of things to the mind.

Hence Note.

The ear is the chief Gate or inlet to the soul; nor were our ears given only for an Ornament to the head, but for the enriching and bettering of the heart. The naturally rational ear given to hear and try words is a mercy; but when a spiritually rational ear is given with it to hear and try words, that's a mercy indeed. Solomon saith ( Prov. 20.12.) The hearing ear, and the seeing eye, the Lord hath made even both of them. These natural senses are of God's own creation, and the use of them his blessing, yet common to all mankind good and bad; but the spiritual senses of seeing and hearing, are a special privilege promised to the elect, and a fruit of Gospel grace. ( Isa. 35.5.) Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. He meaneth it not either only or chiefly of the bodily eyes and ears (though Christ wrought miracles upon them, and healed both the blind and deaf in the days of his flesh) but of the eyes and ears of the soul, which are often dark and stopped while the other are free enough in the exercise of their several faculties. The seeing eye, which both Solomon and Isaiah intend, is the eye which so seeth as that it followeth the good which it seeth; and that's their hearing ear which believeth and obeyeth what it heareth. A superficial seeing eye is a blind eye, and a formal hearing ear is a deaf ear in the sight and account of God. We say it is the symptom of some distemper or growing disease upon the body, when the palate doth not relish meat; Surely it argueth a diseased and sick soul, when we have no mind to hear nor find relish in the word of God.

Secondly, Note.

Itching ears are bad, (2 Tim. 4.3.) Trying ears are good. You will not swallow your meat till you have chewed and tasted it; nor should you swallow words, till you have tried them; why else have we ears to hear? why are we trusted with reason to judge things with? or with rules to judge them by? There is no greater Tyranny in the World, then to command a man to believe (by an implicit faith) as others believe; or to impose our opinions and assertions upon those that hear them, and not to give them liberty to try them. This is to be at once (as the Apostle James expresseth it, ( Chap. 3.1.) many Masters, or many Masters where we should not be one.

But some will say, when the Word of God is preached, is that to be tried by men? have we a liberty to take that into consideration or to take and refuse it as we are persuaded in our own judgments?

I answer, The word of God is not to be brought to the bar nor to be tried by man. The word of God is our Judge, therefore ought not to be judged by us; the word of God is perfect, and how can we that are imperfect judge that which is perfect. The word of God is truth, and all men are liars; we are not therefore to judge the word of God, nor try that: Yet when any man speaks of or from the word of God, we are to try what he speaks; that is, whether what he speaks be according to the word of God, and his doctrine or interpretation grounded on the Text. Everyone that speaks about spiritual things professeth he brings the word of God, and it must be tried whether he doth so or no. It is a truth to which all are to submit (without dispute) by believing that Jesus Christ came into the world to save sinners, to wash away their sins with his blood. This is the word of God: yet when this truth is Preached, we may consider whether it be managed according to the word of God or no. This great doctrine, which contains the sum of the Gospel, may have such things mingled with it, as are not to be received for the word of God. Some in the primitive time thought and taught that there was no salvation by Christ unless they still kept the ceremonial Law and were circumcised; though they held that fundamental truth, that Christ died to save sinners; yet when they came to the explication of it, they destroyed it by urging a necessity of continuing the ceremonial Law: whereas others judged rightly that faith only, without the use of any Jewish ceremony, purifieth the heart. Therefore a counsel of spiritual and godly wise men was called to consider of this matter. (Acts 15.6.) What to do? not to try the Word of God, but to try which of those two different opinions was according to the Word of God. Thus when we hear a Sermon, though the Word of God and Christ crucified be the general subject of it, and that is not to be tried, but received by faith and obeyed; yet what is spoken upon it and delivered about it as the mind of God in the Scripture, that is to be tried. (1 Cor. 2.15.) He that is spiritual, trieth, or judgeth all things. And again (1 Cor. 14.29.) the Apostle gives this counsel about prophesying, Let one or two speak, and let the others judge; what? the Word of God, no! but whether they speak according to the word of God, or no; In this sense everyone must judge sor himself, we must not take all for granted, but try what we hear by the ear, as we do what we eat by the mouth.

Thirdly, Note.

The ear trieth words as the mouth tasteth meat; God hath given man a faculty for that end, and he is to use his faculty. We commonly fay, Look before you leap. Surely then we should taste before we eat, and prove all things whether they are good or no, before we (electively) hold that which is good. (1 Thes. 5.21.) The noble Bereans received the word with all readiness of mind; yet they would make no more hast then good speed to receive it, for (as the Text saith, Acts 17.11.) They searched the Scriptures daily whether those things were so.

Fourthly, Here are two Organs of sense spoken of, the ear and the mouth, both are of great use to man, but one of them, the ear is of a more frequent and noble use. Beasts have both mouths and ears; but because theirs is only a sensitive life, they make more use of their mouths then of their ears. Whereas man whose life is rational, yea and spiritual too, must or ought to make more use of his ears then of his mouth.

How doth this reprove all those who are more in trying meats, then in trying words? or more for tasting, then they are for hearing? It was a complaint of some in the former age, that they made themselves like brute beasts, which having both those powers of hearing and tasting, have yet no regard to hearing, but are all for feeding and eating. They carry it like beasts, and are more brutish then a beast, who employ their mouths more then their ears. A beast is made in that low form, to live to eat, and work, and so to die; man is of a higher form, next to that of Angels, and for him to spend his time in eating and drinking, as if his work lay at his mouth, not at his ear, is to degrade himself and lead a brutish life. The Apostle brings in such bruits speaking thus, (1 Cor. 15.32.) Let us eat and drink for tomorrow we shall die; not a word of using their ears: they say not, come let us hear the word of God, let us seek bread for our souls, but come, let us eat and drink; now for a man to be so much in eating, as to neglect hearing and meditating, what doth he but make himself like a beast of the earth, who should be like the Angels in Heaven, daily rising up to a spiritual and heavenly life; God lifts us up to Heaven (as I may say) by the ears. Our ears were not given us only to hear delightful sounds, or to commune one with another about the affairs of this life; the use of the ear is yet more noble, even to help us in the receiving of all saving and sanctifying knowledge. Faith comes by hearing, (Rom. 15.17.) and so doth every grace, both as to the implantation and growth of it, till we come to glory. Therefore consider how you use this excellent sense of hearing, and how you improve in spirituals by what you have heard. We were made after the Image of God in knowledge and righteousness, and it should be the great design of our lives to get this image renewed; and that is done at the ear, 'tis wrought by hearing; faith, repentance, and every grace come in and are wrought at the ear. Some scoff at this latter age, calling it a hearing age, not a working age; we (say they) are much for ear-work, little for hand-work; all for Preaching, nothing for doing; nor can this reproach be quite wiped off, seeing with our plenty of Preaching, there is so little practicing; as if men had turned all the members of their body into ears, and were nothing but hearing: To do nothing but hear, or to hear and do nothing, to hear much and act little, is a high provocation. To have a swelled head and a feeble hand is the disease of Religion. Yet let not voluptuous Epicures who are all for the palate and belly-cheer think to excuse themselves, for not hearing, or for seldom hearing, because some who hear much are found doing little, or seldom do what they hear: for as these shall be condemned by the word which they have heard and not done, so shall these for not hearing the word which would have shown them what to do. It hath been anciently said, The belly hath no ears, nor will they either mind hearing, or mind what they hear, who mind their bellies (not for hunger and the support of nature, that is (as Solomon speaks ( Eccles. 10.17.) for strength but) for drunkenness or surfeit. When a voluptuous person desired Cato that he might live with him: No, said Cato, I like not your society, I do not love to converse with a man who useth his mouth more then his ears; who is busied more to please his taste in eating and drinking, then to enrich his understanding by hearing and discoursing. The Apostle ( Tit. 1.12. referring them to one of their own Poets) calleth the Cretans evil beasts, slow bellies. They were not slow to fill their bellies, but their full bellies (their belly being their God, as he told some among the Philippians, Chap. 3.19.) made them slow, yea reprobate to every good word and work. Solomon gives man a great charge when he saith ( Prov. 23.23.) Buy truth, and sell it not. The mart for those most precious commodities grace and truth, is kept (not at the belly, but) at the ear; there we buy without money, and without price both grace and truth; to get these is to be wise merchants. The best market we can make, the best trade we can drive is with and at our ears: The ear trieth words, as the mouth tasteth meat. And from this Elihu infers

This verse contains the second request which Elihu made to Jobs friends; The sum of it is, that they might proceed judiciously and fairly in the cause before them. As if he had said, Seeing it is the office of the ear to try words, as the mouth tasteth meat; let us see what we can do with our ears towards the determination of this matter. Job hath often wished to find one with whom he might debate and try this cause in judgment; let us give him his wish, and having thoroughly weighed the matter and merits of his cause, let us see what justice will award him. Let us choose to ourselves judgment, &c.

To elect or choose is the work of the will. And to choose what is good, what is right, is a gracious work of a renewed will; as God's Election of us from Eternity, so our Election of God and the things of God at any time, is a very gracious work.

This affirmative act, To choose to us judgment, seems to imply a negative, the rejecting or laying aside of whatsoever is contrary to or a hindrance of Judgment; that is, the laying aside, First, of all animosities or undue heats of spirit; Secondly, of all prejudices and undue prepossessions; Thirdly, of all groundless suspicions and jealousies of the person we have to deal with, we can never choose judgment, till we are clear of all these.

The original word rendered to choose, signifies in the noun, a young man, a man in the flower of his age, in the best of his life, when his breasts (as Job spake at the twentieth Chapter) are full of milk, and his bones of marrow; and the reason is given, because our younger time is our choosing time, as to our way in this world; it should be so much more for heaven, or the things of another world. Remember now thy Creator in the days of thy youth, saith Solomon (Eccl: 12.1.) Some render those words expressly, In the days of thy elections or chusings; As if he had said, Remember to choose God in thy choosing days, when thou choosest thy calling in which to live, when thou choosest a wife, with whom to spend thy life, then be sure and remember above all things to choose God. When Moses was a young man, he was famous for this Choice ( Heb: 11.25, 26.) He chose the reproach of Christ rather then the riches of Egypt; when he had all the riches and honors of Egypt presented to him, and courting him on the one side, and the reproach of Christ, affliction, poverty, disgrace, threatening him on the other side, he chose these rather; who would think that man wise who should choose the reproach of Christ (in appearance nothing but dirt and dross) before the riches of Egypt? yet Moses never shown his wisdom and learning so much in all the learning of the Egyptians, as he did in that Choice.

Judgment may be taken two ways; First, for the act of enquiry, let us discourse and debate this matter, to find out what is just; Judgment is the result or sentence given upon hearing and debate. And most properly a right sentence is Judgment; and that by Judgment Elihu means a right sentence, appears clearly from the next words.

Let us know, that is, let us so try by the ear what shall be spoken, that we may come to a right knowledge, to a right gust or taste of what is good. There is a twofold knowledge; First, of simple intelligence, when we know anything as it is precisely in its own nature, true or false, good or evil; Secondly, of approbation, when we conclude what we know, to be true or good. We may take in both here, especially the latter; It being (doubtless) the desire of Elihu to find truth and goodness (if it were to be found) on Jobs side.

And when he saith, That we may know what is good; we may understand it either Comparatively or Positively; that we may know what is good; is, first, that we may know good from evil; Secondly, that we may know among good things, what is better, yea what is best; let us not only distinguish between good and bad, but between good and better, better and best. The reason of man is able to put a difference not only between wheat and tares, but if you bring him several samples of wheat, or other grain, he is able to judge which is the better, which is best; a knowing man will judge to two pence in a bushel which is best; so in all other commodities we not only judge between that which is good, and that which is stark naught, but when we have many parcels and particulars of any kind before us good and useful, we judge which is the best, which the principal.

Thus in spirituals, we are not only to judge of things so far as to know good from evil (which yet is a very good piece of knowledge; for many put darkness for light, and light for darkness; bitter for sweet, and sweet for bitter, as the Prophet complained ( Isa: 5.20.) that is, they huddle all things together in a Chaos of confusion) but it should be our care to know good from good, yea to know what excels among things that are excellent. 'It is well when we know truth from falsehood, but we should labor to know which among truths is the most precious truth. Paul having spoken of what was good, yea of the best gifts, saith, Yet I will show you a more excellent way (1 Cor: 12.31.) As if he had said said, This is a good way you are in, the exercise of the best gifts, but here's a more excellent way, the exercise of grace. Thus here I take good, not so much Positively as Comparatively, Let us know what is good, that is, what is best, and what is best of all.

First, In that he saith, Let us choose to ourselves Judgment.

Observe.

Judgment is a choice thing, and must be made upon choice; it is not to be snatched up hastily, but duly chosen. They that are upon the choice either of things or persons, should be much in Consideration. How uncomely (besides unrighteous) is it, to judge men or matters rashly, to be hurried on to election with passion, or to judge upon hear-says and Conjectures? This is not to choose Judgment, but to snatch it up; to choose Judgment is to do it with mature deliberation; there must be much weighing, else properly no judging; rash judgment is usually wrong judgment; and that layeth us open to another judgment, Judge not that ye be not judged, is Christ's warning ( Math: 7.1.) that is, do not judge hastily, or harshly, do not judge rashly nor rigidly, much less falsely, for if you do you shall be judged righteou •• y (indeed) as to your case, but not comfortably as to your condition. They who will not choose Judgment, do, in the issue, choose Judgment, that is, not using deliberation in Judgment, they draw deservedly upon themselves a judgment of condemnation.

Secondly, Taking it more generally, Let us choose to ourselves Judgment, or that which is right.

Note.

'It is a work of no acceptation with God to do that which is just, unless we choose it as well as do it, that is, unless our hearts close with it, and pitch upon it. Solomon (Prov: 1.29.) chargeth the simple for not choosing what was good; they did not choose the fear of the Lord. By the fear of the Lord, he means the true worship of the Lord, or any work of obedience, by which we testify a holy fear of him; possibly they might do the fear of the Lord; possibly they worshipped the Lord, they prayed to him, and heard his word, but they did not choose the fear of the Lord; they did not sit down and judge that best, or most necessary, but took it up by accident, or by custom, or for company, because they saw others do it. It will not turn to our account to be found doing good, unless we choose to ourselves that which is good. Our elections are more eyed by God, then our actions, and the setting of our hearts, then the work of our hands.

Thirdly, From the latter branch, Let us know among ourselves what is good.

Note.

Whatsoever hath a moral, or a spiritual good in it, is worthy to be known; the truths, the works, the ways of God, are the most desirable good things to be studied and known ( Psal: 4.6.) There are many will say, who will show us any good? What's their good? Corn, wine, oil, gold, silver, houses, lands, &c. these are their good, and these are all their good; but though a godly man knoweth that these are good things, and blesseth God for any portion in them; yet that which he call's his good, and the good, is of a higher nature; We commonly call worldly things our goods, but we mis-call them if we call them our good. The Favor of God is our good, grace is our good, faith and love and hope and righteousness are good above all, God himself is good, and to know and enjoy him in Christ through the Spirit is our chiefest good here, and will be all our good hereafter. Let us know what is good.

From the Comparative sense of the words, Let us know what is good, that is, if there be a better to be had let us know that.

Observe.

This was a special branch of the Apostles prayer for the Philippians (Phil: 1.10.) That ye may approve the things that are excellent; or the things that differ in excellency; Some are contented to sit down in the lowest form of Christ's School; if they have but anything which they may call good, or true, right and sincere, they look no further; anything satisfieth them, which will serve turn to keep them from perishing; they have no holy aspirings, nor godly covetous desires after the best things, and the best of the best. God is willing and hath promised to give us not only good things, but the best things ( Psal: 81.16.) He should have fed them also with the finest of the wheat, and with honey out of the rock should I have satisfied thee; 'tis a mercy to have wheat, but the finest of the wheat, and honey out of the rock, not ordinary honey, but the best honey, the purest honey, are greater mercies. We, by our sins, deserve that God should (as the Prophet speaks, Isa: 30.20.) give us the bread of adversity, and the water of affliction; that is, either that he should give us adversity instead of bread, and affliction instead of water, or that he should feed us with the coarsest bread, with husks and bran, and give us bitter waters, the waters of Marah to drink, yet he in mercy gives us pleasant bread, and well-tasted water; yea were we better, he would give us the best bread, the finest of the wheat, and our cup should be sweeter to us then the sweetest honey. The reason why we have not of the best, is because we are no better. Yea God now gives us not only good things, but the best of good things, even himself, his Son and Spirit, who are best of all (O how excellent is this loving kindness!) therefore let us not only look after good things, but the best of good things, to honor God, and lift up his name to the highest in this world; Let us labor to know and do the best things; and give God our best services and purest praises, even the male of our flock, the first-borne, the strength of our whole souls. To these highest attainments, Elihu persuades those wise and knowing men, promising to join with them in that search; Come let us beat out the business with diligence, that we may at last choose Judgment, and know among ourselves what is good, what is best.

That's the first charge, Job hath said; Elihu gathers up, and collects those passages of Jobs complaint, which he found most faulty, and layeth them (as we say) in his dish; Job hath said; we may well remember, and he cannot deny it, for he hath said it, not once only, but often, not lightly, but seriously and assertingly, I am just, or righteous; that is, I have sufficiently shown my innocence, and the equity of my cause, but I am not permitted to declare and hold it forth in such a way as I would, before my Judge; yea the Lord proceedeth with me, not in the ordinary way of Justice, but, being above law, afflicts me, at his pleasure, though I am innocent. This is the sum of what Job said, as often as he hath said, I am righteous.

The first particle which we render for, imports, the cleareness and truth of the charge; there is no avoiding the matter of fact; It will fall upon him, let him take it off and answer it if he can, or as well as he can. For Job hath said, I am righteous.

But it may be questioned, where said he this?

For answer, I shall do two things.

First, Shew from what passages in Jobs former answers this charge may be made good, or at least made up.

Secondly, I shall show in what sense Job said this, and how Elihu and Job do either agree, or differ in the thing.

To the first, where said Job, I am righteous?

I answer; We find not this direct assertion in terms, or in so many words, but what he spake in several places amounts to it; ( Chap: 13.18.) Behold, now I have ordered my cause, I know I shall be justified, (Chap: 23.10.) But he knoweth the way that I take, when he hath tried me, I shall come forth as gold. (Chap: 27.6.) My righteousness I hold fast, and will not let it go; and he insisted at large upon this point, his vindication from all unrighteousness throughout the whole 31th Chapter. There we find him making frequent imprecations ( v. 5, 6, 7.) If I have walked with vanity, or if my foot hath hasted to deceit; Let me be weighed in an even balance, that God may know mine integrity; If my step hath turned out of the way, and mine heart walked after mine eyes, and if any blot hath cleaved to mine hands, then &c. In all which and many other passages of that Chapter, Job spake highly of his own innocence, and said in effect, I am righteous. His other friends had taken notice of this before; Eliphaz hit him with it ( Chap: 4.17.) while he put those questions; Shall mortal man be more just then God? shall a man be more pure then his maker? And so did Bildad (Chap: 8.6.) If thou wert pure and upright, surely now he would awake for thee, and make the habitation of thy righteousness prosperous. Nor was Zophar behind with him ( Chap: 11.4.) Thou hast said, my doctrine is pure, I am clean in thine eyes.

Secondly, In what sense did he speak this? For answer, when Job said, I am righteous, we must consider a twofold righteousness; First, a perfect absolute righteousness, and that may be twofold; First, the righteousness of justification, which is an imputed righteousness; Secondly, the righteousness of sanctification, which is an in-wrought or inherent righteousness; this latter is not absolute, or perfect in degree, while we abide in this life, yet it is daily growing up to perfection, and shall at last attain a perfect growth. If any say; Why then doth God call us to a perfection of sanctification in this life, if it be not attainable in this life? I answer, he doth it, first, to show how holy he is; Secondly, to show how holy we ought to be; Thirdly, he doth it, that we might run to Christ, who is the Lord our righteousness; and who is made unto us of God, wisdom, righteousness, sanctification, and redemption: we being altogether short of righteousness, and short in righteousness, may go to him, and have a complete and perfect righteousness. Now besides this absolute righteousness of justification, which is attainable here, and of sanctification, which is not attainable here, but shall be hereafter, there is a comparatively perfect righteousness of sanctification, the righteousness of uprightness, and sincerity, when we strive to the uttermost to please God in all things by doing good, and can say, we do not please ourselves in any way of doing evil.

It should seem that Elihu and Job did not well agree about the definition of justice or righteousness. Job intending either civil righteousness towards men, or a righteousness imputed freely by God; but Elihu understood him of absolute perfect personal righteousness, which no man attains unto in this life. For when Job is charged with saying, I am righteous, he said it either as a justified person, or as a sanctified person. In the former sense, he might say he was perfectly righteous, and in the latter he said he was so, as to the sincerity and uprightness of his heart with God, and this he might say of himself without fault or blame; for God himself had said of him ( Ch: 1.1.) that he was a man perfect, and upright.

I grant Job seems to say, (though he said it not, with that aim or intention, yet he seems to say) that he was even absolutely righteous, not only as justified but sanctified, while he said, ( Chap: 31.7, 8.) If there be any blot cleaving to my hands, if my steps have gone out of the way, or my heart been deceived, &c. This gave Elihu occasion to charge him, with saying, I am righteous; he did not charge him with saying so, as justified through the free grace of God, nor did he charge him for saying so as to his sincerity, but he charged him in these two respects.

First, Because he spake so much of the righteousness of his way, and of his works; for though it were true he was righteous in the sense by him intended, yet because he made it his business, and spent a large discourse to tell the world, how good, how just, and how holy a man he had been, this was more then became him in that condition.

Secondly, Elihu checked him for saying so, because (though he were fully righteous as justified and sincerely righteous as sanctified) he complained of his afflictions, as if God might not lay his hand heavy upon him, no nor touch a righteous person with an afflicting hand; or as if he and all other righteous persons, ought to pass all their days in peace, and have an exemption from the cross. Whereas one great reason why God afflicted him so sorely, was to make it known to all the world in his example, that merely upon his own prerogative and sovereignty, he both may and will when he pleaseth, afflict the most innocent person in the world. Yea, the intent of Elihu in urging and burdening Job with those sayings, was to convince him, that though he was a child of God, and had walked before him in righteousness and true holiness, yet he ought to humble himself and bear with meekness and patience the forest visitations of God. And that therefore he should not have pleaded his own integrity, to privilege him from affliction, nor have said, Why do I suffer, seeing I am righteous?

Hence note.

First, That, as it is altogether sinful for any man to say, I am altogether without sin; (for 1 John 1.8.) If we say we have no sin, there is no truth in us; and he who saith (in that sense) I am righteous, doth but declare his own unrighteousness) so to speak much of our own righteousness and goodness (though we are both good and righteous) is evil and very blameable. For whereas Job said, I am righteous, he should rather have left others to say it, he should have been satisfied that he was so without saying so; and though it cannot be denied that Job was extremely urged to it (as hath been shown more then once in opening this Book) and it had been but necessary for him to say it once or twice in his own defense, yet because he said it so often, it drew, and that deservedly, this censure or charge upon him.

Hence take this corolary or inference.

There is nothing more pleasing to God, then to see man walking in ways of righteousness, nor is there anything more displeasing unto God, then to see a man lifted up with or leaning upon his own righteousness. If we make our own righteousness our staff, God will make it our rod. And though he is far from scourging us because we are righteous, yet he will correct us if we proclaim our own righteousness, yea if we think it much, or think much of it. We must have a very great occasion when at any time we bear witness to our own righteousness, and goodness; but if the heart be lifted up in pride, or trust, at all, upon it, this renders man odious in the sight of God. God saved Noah out of that common deluge, in which the old world perished; For (saith the Lord, Gen: 7.1.) thee have I seen righteous before me in this generation. Noah was righteous before God, and was saved when others perished; but surely had he vainly boasted or unnecessarily voted himself righteous before men, he had perished as well as others. It comes much to one and the same account with God, whether men be openly unrighteous, or whether (without a just cause and call) they open their righteousness before men.

Secondly, Note.

We may plead the righteousness of faith against condemnation, but not against correction; if any man be in Christ, he shall never be condemned; but though a man be in Christ, and justified by the highest actings of faith in the blood of the Covenant, yet he may be severely corrected. This was (I conceive) the principal scope and intent of Elihu in charging Job thus, even to convince him, that though he was a faithful servant of God, and of a very unstained conversation among men, yet he must not think himself above the cross, but quietly and meekly submit to it. Job spake sometimes fully to that point, He destroyeth the righteous and the wicked, if the scourge slay suddenly, he laugheth at the trial of the innocent (Chap: 9.23.) yet at other times he forgot himself, and therefore he was (justly as to his present case, and profitably as to the future issue) remembered of it by this plain and home-dealer Elihu. Job hath said I am righteous,

As if he had said, Once thou didst say, God destroyeth the perfect and the wicked, but now thou seemest to say, thou art greatly wronged, and thy Judgment quite taken away, because being a righteous man thou art thus afflicted.

Mr Broughton renders, But the Omnipotent keeps back my right. As Judgment is right fully given, so there is but little difference between keeping back our right, and taking it away; therefore the word signifieth not only to take away, or cause to decline, to divert and subvert, but to keep back or withhold anything in any kind, as Mr Broughton translates expressly. This is the thing (saith Elihu ) which Job hath said, God hath taken away or kept back my Judgment.

But where did Job say this? he said it ( Chap: 27.2.) As the Lord liveth, who hath taken away my Judgment, and the Almighty who hath vexed my soul. Bildad charged Job with it ( Chap: 8. 3.) while he put this question to him, Doth God pervert Judgment? or the Almighty pervert Justice? Implying that Job had spoken words reflecting upon the Justice and Judgment of God, in taking away his Judgment.

But you will say, What is Judgment? and what is it to take away Judgment? or how is a man's Judgment taken away?

I answer; There is a three-fold notion of Judgment in Scripture.

First, Judgment is the result or issue of a man's reason about any matter or question propounded to him. God sometimes takes away man's Judgment in that sense, and then he becomes a fool, and unable to judge. 'It is a dreadful judgment when God thus takes away man's judgment, and gives him up to a Reprobate (or an unjudicious) mind, as he did the old Gentiles ( Rom: 1.28.) for then he will quickly do those things which are not convenient; not being able to distinguish nor discern between true or false, he must needs put light for darkness, bitter for sweet, sweet for bitter; Elihu doth not represent Job complaining that God had taken away his judgment in this notion.

Secondly, Judgment is any angry dispensation or wrath poured out or executed upon persons, nations, or Churches; If judgment begin at the house of God, (that is, if trouble or wrath begin at the Church of God) what will the end of those be that obey not the Gospel? (1 Pet: 4.17.) David's Song consisted of two parts ( Psal: 101.1.) judgment was one of them, I will sing of mercy and judgment. This notion of judgment is everywhere found in Scripture, yet neither is this the notion of it in this Scripture. God had not thus taken away Jobs judgment; he beg'd indeed that God would take away this his judgment, and it was the matter of his complaint, because he did not take it away.

Thirdly, Judgment is right done or right due; right due, is judgment due; right done, is judgment done. Thus David prayed ( Psal: 72.1.) Give the King thy Judgments▪ O God, and thy righteousness to the Kings son; that is, give him an understanding to do right, or to give every man his right. To do this is a thing so desirable in all men, especially in Kings and Princes, that when God at Gibeon sent young king Solomon a blank from heaven, and bid him ask what he would, he asked only this (1 Kings 3.9.) Give thy servant an understanding heart, to judge thy people, that I may discern between good and bad. This is properly the judgment intended here. Job complained, God hath taken away my Judgment; that is, my right, or hath not done me right.

But how is Judgment taken away?

I shall answer it in three things.

First, When right is quite subverted, and over-thrown. This the Prophet elegantly expresseth and reproveth ( Amos 6.12.) Ye have turned judgment into gall, and the fruit of righteousness into Hemlock. Right done is sweet and wholesome, but right denied is bitter as Gall, and baneful like Hemlock.

Secondly, When Judgment is deferred, stopped, or delayed, then 'tis taken away for a time. To have judgment long delayed, is always next degree to the denial of it, and sometimes delay is more cruciating and grievous then a denial.

Thirdly, A man's judgment is said to be taken away, when the ground, or cause, of God's proceeding with him in judgment, is hid, or unmanifest; Judgment, as to us, is not, when the reason of it doth not appear to us, or when we see not the reason of it. To feel Judgment and not to see the cause of it, turns it into a torment; we say commonly, Things that appear not, are as if they were not. When the reason or ground of our sufferings is not understood, 'tis as if we suffered without any ground of reason.

When Job complained, God hath taken away my Judgment, we are not to understand him, as if Elihu intended it in the first or grossest sense, that God had subverted his judgment, or had done him wrong. Elihu could not suspect he had any such blasphemous opinion of God; for, that had fulfilled the Devils prophecy of him, He will curse thee to thy face. But when he said, God hath taken away my Judgment; he meant it according to the two latter interpretations, either that God deferred long to restore him, and answer his prayer, or that God had hid from him the reason of his dealing with him, so that he could not make it out, how, or why he was so sorely and grievously handled. Job knew well his own innocence, but he did not well consider God's sovereignty, which alone answers enough for him, how much soever he in this world afflicts the innocent. And therefore for as much as God held him long in that sad condition, and in the mean time hid his judgment, or the reason of it from him, this was Jobs grievance, and the burden of it pressed him to cry out, God hath taken away my Judgment. In this he was too bold with God, and therefore he justly fell under this censure of Elihu: As if he had said, It doth not at all become thee, O Job, as a creature, as a man, much less as a new creature, or as a godly man, to cry out (as thou hast done) that God hath taken away thy Judgment; because he doth not give thee an account, nor tell thee, why he judgeth thee; therefore humble thyself that ever thou hast said (and take heed thou say it no more) God hath taken away my Judgment.

Hence note.

He goeth unusual ways with many of his choicest servants; he doth not always declare their right, nor deal with them according to the ordinary rule, in giving good to them that are good, (as not always evil to them that are evil, the Lord is at his liberty in these present distributions, he is supreme, and hath power over all flesh) and so keeps their judgment in the clouds, or a secret to himself.

Secondly, Note.

And thus he takes away their Judgment. Though he hath a purpose to give it them, yet he doth not presently give it them; at last he will make even with all men, each man shall have his judgment; he will reward everyone according to his work, and the righteous, shall (without doubt) have a good reward.

Thirdly, Note.

We are usually much afflicted with any dark dispensation upon many accounts, especially upon this, because it makes us obnoxious to every man's censure. When God takes away our judgment, we fall under the hard judgments of men; And to lie under the ill opinions of men unvindicated or unrighted, is no easy burden. We have that promise ( Psal: 37.6.) He shall bring forth thy righteousness as the light, and thy judgment as the noon-day. The righteousness and judgment of a good man may be in a mid-night darkness as to man, and till that be brought to the light of other men's knowledge, himself hath, sometimes, little light of comfort.

Fourthly, Note.

In this Job was most faulty, he uttered many passionate speeches about what God had done, because things were not brought to an issue, nor his condition stated and cleared up, either to the world, or to himself; This troubled him more then the extremity of his pain, or the greatest of his troubles. How stiffly Job stood upon it, that his Judgment was taken away, will appear yet further in the next words, which Elihu makes further matter of accusation.

In this verse we have two other parts of the Inditement brought against Job, near of the same nature with the former; wherein he yet more vehemently urgeth his own integrity, and crieth out both of the greatness and causelessness (on his part) of his present sufferings. More distinctly Elihu in this verse chargeth him.

First, That he did over-eagerly maintain his own cause, Should I lie against my right?

Secondly, That he spake of God as dealing over-harshly with him; My wound is incurable without transgression; These things (saith Elihu ) thou hast also said.

We read the words as a Question; others read them as a direct proposition; There is a lie in Judging me, or, There is a lie against my right; The word which we here translate right, is the same which we translate Judgment in the former verse. And when he saith, There is a lie against my right; It is as if he had plainly said, I am falsely charged, I am wrongfully accused, I am not such a man as I am supposed, nor have I done those things whereof I am suspected. Every false accusation brought against a man, is a lie against his right.

Secondly, Others read it thus, I shall make liars against my right; that is, whosoever stands up to prove anything against me, as you have done, saying, I am wicked, unrighteous, or hypocritical, I shall be able to prove him a liar. But neither the Grammatical signification of the words will fairly bear this sense, nor doth it well correspond with the former verse.

Thirdly, Thus; I lie in my Judgment; that is, I am deceived in it, or I fail of it. To lie in Scripture, is to fail, or to frustrate the hope of another. Some insist much upon this sense; as if he had said, I come short of that which I looked for as my right or Judgment; in this sense the word is often applied to things, but not to persons, as some of the learned conclude upon this place. ( Isa: 58.11.) Thou shalt be like a spring of water, whose waters fail not; we put in the margin, lie not, or deceive not. 'It is a promise made to those who keep a true fast, and keep it truly, God will be to them as a spring whose waters lie not. All our fresh springs are or should be in God, and he is a spring whose waters are always fresh. No man ever came to him for matter, and was frustrated of his expectation. Thus also the word is used ( Hab: 3.17.) Although the labor of the Olive shall fail; that is, though when you come to the Olive tree, you find no Olives there, nor see any hope of a drop of oil in your whole Olive-yard, yet you may still rejoice in the Lord, he is able to annoint and fill you always with the oil of gladness. Thus Job is conceived complaining here of his deceived hopes, much in that sense as God himself in the Prophet ( Isa: 5.7.) is said to be deceived. He looked for judgment, but behold oppression, for righteousness, but behold a cry. I (saith Job) looked for better things, I looked for light, but behold darkness, I looked to be acquitted, but behold I am hardly thought of and censured on every hand, I am quite disappointed, matters fall out and are otherwise then I did expect.

Fourthly, I lie in my right; is thus expounded, I am thought to lie, while I maintain my right, or say I am righteous; I am judged a liar, for saying I have walked in the truth.

All these readings of the text are given from the affirmative translation.

But we, as also several o • hers translate by an interrogation, intimating the heat and earnestness of his spirit, in wiping off this aspersion; Should I lie against my right? I should not, I will not. As if Elihu had said; Job hath insisted so much upon his own righteousness, and right, that he will not be taken off from it upon any terms, nay he hath sa • d, what? should I knowing myself to be innocent (because of this cry against me) cry guilty to this inditement; and so betray my own innocence, or give away my right? Job stands so much upon his own righteousness, that if he should but acknowledge himself faulty, he thinks he should lie, or wrong himself by speaking against his knowledge and conscience. And indeed Job (Chap: 27.4, 5, 6.) spake fully to this effect, That it would be a wrong to or a lie against himself, if he should not stand up to the uttermost in his own right, and defend his innocence; and 'tis probable Elihu hits at that passage, while he chargeth him with this passionate expostulation, What! Should I lie against my right? Would you have me say as you say, and so bear false witness, or be a false witness against myself? What ever comes of it, I will not do that. I will not lie against my right, nor let go my integrity; I will not in civility to any other man's understanding of me, subscribe to my own wrong, or say I am, what I am not, or have done what I have not. Elihu brings this as a strong proof of the height of Jobs spirit, as if to confess his fault were to fall below himself, yea to belie himself; Should I lie against my right?

Hence note.

As many lie, by speaking more good of themselves then is true, or by denying that evil which in truth they are guilty of; so he that submits to that guilt which he is free from, or confesseth more evil of himself then is true, lieth against his own soul. So did that Amalekite (2 Sam: 1.10. compared with 2 Sam: 31.4.) charge himself falsely with killing Saul in hope of a reward from David for his good news. As no man ought to lie against another, much less against himself; And as that man doth wickedly belie himself, who saith he is better then he is, (for that's horrible hypocrisy; all such God will unmask one time or other, who thus cover themselves with lies, and say (like those in the Prophet) they have dreamed when they have seen nothing, but the vain fancies of their own brains, nor felt anything but the presumption of their false hearts; Now (I say) as he doth wickedly bely himself who saith he is better then he is) so for any man to deny that good which God hath done for him, or wrought in him, or what he hath done or wrought in the fear and power of God, is a dangerous way of denying and belying his own right.

Hence secondly note.

It is not in our liberty to give up our own integrity, we may not give up the righteousness and innocence of others to a false witness, if we can detect it, much less our own. Let no man lie against his right. It is our affliction only to be wronged by others, but 'tis our sin to wrong either others, or ourselves. Yet

Thirdly, Note.

That caution of Solomon (Eccl: 7.16.) seems to carry this observation in it. Be not righteous overmuch, neither make thyself over-wise: Why shouldst thou destroy thyself. Some expound this precept as a rule of policy, advising all to a moderation in the practice of (that wherein there can be, indeed, no excess) true piety and religion; as if it were a duty to study and comport ourselves to a kind of neutrality and indifferency in the things of God, lest we expose ourselves to the wrath and rage of men, who cannot bear it with patience to see any that are better or do better then themselves. But I conceive the Spirit of God in Solomon, was far from breathing any such cold blast, to nip either the buddings or highest growths of godliness; and that he would not at all abate any in the practice of holiness, but intends one of or all these three things. First, to take men off from any opinionativenesse, about what they judge to be righteous and themselves righteous in doing it, willing them to take advice, and not to lean to their own understanding, nor to rest in their own dictates as infallible; or Secondly, when he saith, Be not righteous overmuch, his meaning is, do not exact the utmost of others which the Law in the rigor of it will allow; he that will not remit anything of his right, is not only over-righteous, but may soon do wrong; or Thirdly, when he saith, be not over-righteous, as he would not have men stand strictly upon their right with others, so he would not have them speak much of their own righteousness; but rather sometimes take blame to themselves, then (which was Jobs case) proclaim themselves altogether blameless. As we are not to betray our innocence, so not give a shadow of any boasting in it. We seldom lose by saying little of ourselves. And in most cases we should rather trust God (who hath promised he will do it, Psal. 37.6.) to bring forth our righteousness as the light, then be over-industrious in bringing it to light, or in bringing it out of that darkness with which it lieth obscured, either by or among men. As we ought never to lie against our right, so it may not be convenient at sometimes to speak all the truth of it which we can. This at least was Jobs fault, and it will be any man's who doth like Job, yea though he should be (which few have been or are like to be) under as great sufferings as Job. The greatness whereof he aggravated to the hight in the next words, with which Elihu chargeth him.

An incurable wound is the worst of wounds, and though to be wounded without transgression is best for him that receives it, yet it is worst for him that gives it. My wound is incurable.

The Hebrew is, my arrow; the arrow is a wounding weapon, and in this Text 'tis put for the wound itself. Job complained ( Chap. 6.4.) The arrows of the Almighty drink up my spirits; There are arrows of two sorts, and answerably there are wounds of two sorts. There are first external, secondly, internal arrows; God shooteth his arrows both into the flesh, and spirit; the former make a wounded body, the latter a wounded soul. Job may intend both, for he received wounds in both; his flesh was wounded, and all that belonged to flesh, his estate, his credit and good name were wounded, his soul and spirit were wounded also, the arrows of God were shot thick at him, and hit him from head to foot. The Archers (as dying Jacob said of Joseph, Gen. 49.23, 24.) sorely grieved him, they [all] shot at him, and (one of them Satan) hated him; but though his bow (as to the main) abode in strength, and the arms of his hands were made strong by tht hands of the mighty God of Jacob; yet he cried out as if there had been no help, no healing, no hope for him. My wound

The word which we render incurable, signifies not only what is very dolorous, or grievous, but mischievous, mortal, and deadly. And from this word man is called Enoch in the Hebrew, to show how infirm and frail he is, sin having given him a wound which is incurable, by anything but the blood of Jesus Christ. Job felt his wounds, and he spake of them, as a man swallowed up with desperation, and expected no cure of his present sad condition; My wound is incurable, and he concluded with that which is yet harder, My wound is incurable

Mr. Broughton translates, My stroke is sore without trespass. Job in saying his wound was incurable, shown a defect in his faith, but in saying it was incurable without transgression, he seemeth to show his defect in truth. For surely had there not been transgression in him, there had never been a wound upon him; God had never so much as broken our skin but for sin; Man had never felt so much as the scratch of a pins point by the hand of God, if he had not once prevaricated and Apostatiz'd from God. We ow all our sorrows to our sins, all our woundings to our transgressings. How then doth Job say, My wound is incurable without transgression? The word here used is not usually put to signify sin in general (though some take it so) but some special kind of sin, & that of more then an ordinary degree, a sin with a malignity, a provoking sin; As if the meaning of Elihu were, that he heard Job say, Though his sin were not great, though it were not any rebellion against light, nor dangerous Apostasy, though his were a very curable sin, yet his wound was altogether incurable, his wound was great, though his sin was little. Now, because Justice doth usually apportion the punishment inflicted both to the nature and measure of the sin committed, therefore Elihu takes it (and he had too much occasion to do so) as a great reflection upon the justice of God, when he heard Job thus bemoaning himself, My wound is incurable without transgression. To receive the least wound without transgression, is a great wound to justice, how greatly then doth he wound the Justice of God, who saith he hath received a great, yea an incurable wound without transgression.

But where spake Job these words, when said he, My wound is incurable without transgression, (we must bring in that, Job hath said, to everyone of these charges) I answer, Job spake of the arrows of God ( Chap: 6.4.) and that they were incurable, he saith in other words ( Chap: 16.13.) His arrows compass me round about; he cleaveth my reins asunder; he poureth out my gall upon the ground. When a man's reins are cleft in sunder with an arrow, and his gall poured on the ground, his wound is incurable.

But where did he say, My wound is incurable without transgression; Elihu might collect that from (Chap: 9.17.) He breaketh me with a tempest, and multiplieth my wounds without cause; and from (Chap: 16.16, 17.) My face is foul with weeping, &c. not for any injustice in my hands. While Mary washed the feet of Christ with her tears ( Luke 7.38.) she might be said to foul her own face with her tears. Tears, which (in a qualified sense, or as a token of true repentance) wash and cleanse the soul, do yet blubber and disfigure the face. My face (saith Job ) is soul with weeping, though my hands are not foul with sinning, or any evil doing. This was, in effect to say what Elihu here censureth him for saying, My wound is incurable without transgression.

Hence note.

He shooteth and misseth not his mark. He hath a quiver full of deadly arrows; take heed how ye provoke him. Jbb had a whole quiver of arrows emptied upon him for trial, for the exercise of his patience. Woe to those upon whom God emptieth his quivers in vengeance. ( Psal: 7.11, 12, 13.) God is angry with the wicked every day; if he turn not, he will whet his sword, he hath bent his bow, and made it ready; he hath also prepared for him the instruments of death, he ordaineth his arrows against the persecutors.

Secondly, Note.

Jobs wound was incurable, there was no balm for him in the Gilead of this world, no Physician there. And therefore the Lord bids Egypt, in scorn, seek healing there ( Jer: 46.11.) Go up into Gilead and take balm, O virgin, the daughter of Egypt: in vain shalt thou use many medicines, for thou shalt not be cured. Who can heal where God will wound? ( Psal: 38.2, 3.) Thine arrows stick fast in me, there is no soundness in my flesh; even David complained that the wounds which the arrows of God had made in him were incurable. Why is my pain perpetual (said the Prophet, Jer: 15.18.) and my wound incurable, which refuseth to be healed? When Ephraim saw his sickness, and Judah saw his wound, then went Ephraim to the Assyrian, and sent to king Jareb to help him, yet could he not heal you, nor cure you of your wounds. (Hos: 5.13.) God gives states or bodies politick such wounds, as all the medicines and means in the world cannot help; They may go to the Assyrian, and send to king Jareb, to this and that power; They may call a whole college of State-Physicians or deepest politicians for counsel and advise, yet neither one nor other can be a healer to them. Therefore in the next Chapter ( v. 1.) the Church concluded upon another course, and a better address, then either to the Assyrian, or to king Jareb. Come let us return unto the Lord, for he hath torn, and he will heal us; only the Lord who gives the wound can heal the wound; the same hand which smites us must cure us, else our wound is incurable.

Thirdly, Note.

'It is good for us even to despair of help from creatures, and to say the least wound (if but the scratch of a pin) is incurable by all the art, means, and medicines which this world can administer, but to say our wound (though never so deep, dangerous, and deadly) is absolutely incurable, is our sin. While we ruin ourselves (that is, while we provoke God to ruin us, yet) there is hope in God; O Israel, thou hast destroyed thyself, but in me is thine help (Hos: 13.9.) despair as much as you will of creatures help, but still hope in God.

Thirdly, In that he saith, My wound is incurable without transgression.

Note.

There is no man liveth and sinneth not, yet every man is not (in strict sense) a sinner, that is, a great sinner, a rebel, a worker of iniquity; yet the Lord when 'tis needful giveth them great wounds, who have not (comparatively) sinned greatly. Though no sin should be little in our eye, yet there are degrees of sin, and some are less then others in the eye both of God and man. Elihu chargeth Job, not as saying he had no sin, but because he complained his wounds were great, though his sins were not; or that there was not a due proportion between his offense and his punishment, his sins and his sufferings.

Hence note, Fourthly.

A gracious heart looks upon the least of his mercies, as greater then the greatest of his good deservings, and upon the greatest of his sufferings, as less then the least of his ill deservings or demerits. And surely (besides that liberty which God hath, as he is supreme, and sovereign, to afflict whom he will, and in what degree he will we must know, that, the least sin deserves the greatest wound. An evil thought deserves all the evil that can be heaped upon us. Whatsoever we suffer on this side hell is less then the least of our sins. And therefore if we have reason to confess our little sins great, and our greatest wounds little, compared with our little sins; how much more should we confess our great sufferings little, compared with our great sins, as the Church did ( Ezra 9.13.) After all that is come upon us (our long and hard bondage in Babylon) for our evil deeds, and for our great trespass, thou O Lord, hast punished us less then our iniquities deserve.

Further, from the whole verse, in that Elihu chargeth Job with these several sayings.

Observe, First.

Elihu rebuketh his speeches, not his spirits; his words though in some respect true, yet were dangerous, and because not well explained by himself, scandalous to others, But his heart was not treacherous, not the bent of his mind wrong set, in uttering them. Evil men may speak good words, but 'tis with a bad heart; Good men sometimes speak bad and offensive words, yet with honest hearts; and when their minds are serene, and they cleared from those clouds of perturbation, which have darkened them, they (as Job ) are ready to recant them, and repent of them.

Secondly, Note.

To say, God hath taken away our judgment, may call down judgments; To say, we are wounded without transgression, is a great transgression; and the reason, why it is so, is plain, because such sayings, tell the world, that we suffer, if not quite without desert, yet more then we deserve; and what is this but to justify ourselves, and lay blame upon God, then which (as was shown at the 2d verse of the 32d Chapter) nothing is more derogatory to God, or more blame-worthy in man.

Thirdly, Note.

Though Jobs heart was honest, yet his tongue was intemperate, and he too bold with God; and you see how God stirred up the spirit of Elihu to lay it home to him, and bring him upon his knees for it. They who vent unwarrantable speeches, must not think much if they meet with sharp reproofs and cutting censures. Tongue-faults seldom escape without tongue-lashes; And 'tis a mercy to meet with them from a faithful friend; Their lashing and cutting tongues prove healing tongues, ( Psal: 141.5.)

Fourthly, Note.

No man knows what gloss his words may have put upon them when once uttered. Here are four sayings brought against Job, yet Job never spoke any of them expressly, or in so many words, but such collections were made (indeed they were, as not false, so not favorable collections) from what he had spoken. And he had but a poor remedy left, to say he did not mean them so. Take heed what you speak, words are usually judged as others understand them, not as you mean them. Indeed charity doth always incline to the best construction; and will not interpret that ill, which may bear a better interpretation. But who knoweth whether his words shall always meet with a charitable interpreter, our words do not often meet with just and equal ones. Nothing, indeed, is more common with uncourteous hearers, then to misconster those they hear, or to judge of what is spoken rather as it may be taken to the speakers hurt and defamation, then their own profit or instruction. And therefore though I would advise every hearer to use as much charity as may be, yet I would also advise every speaker to leave as little as may be to the charity of his hearers.

Thus much of the first part of the charge in these four sayings. In the three verses following, Elihu prosecutes the charge, and standeth in admiration, as here at the sayings of Job, so there of his doings.

The word rendered man, doth not signify every ordinary man, but a great or wise man, a famous or a powerful man. What great or wise man is like Job? Possibly some may be found among the dregs of the people or among the common sort like himself, but among men of honor and reputation for wisdom, surely, there are none to be found like him. Yet some take it (out of the strictness of the original word) for a man of the lowest or meanest condition; What man is like Job? that is, no man, no not of the meanest degree is like him. And so the question may be carried under a threefold notion.

First, As a vilifying question, What man is like Job? Who is there that hath but the name and face of a man that would do or speak things as he? Job, in this matter, is worse then any man, then the worst of men. He acts and speaks at a lower rate of prudence and piety then many, if not then any of the lowest among the sons of men.

Secondly, We may look upon it as an angry passionate question, a question carrying in it highest indignation; What man is like Job? who so vain, rash, foolish and inconsiderate as he? I have scarce the patience to speak or think of him.

Thirdly, We may take it as an admiring question; What man is like Job? It is a thing unheard of, even a stupendous prodigy, that a man should be or do as Job. All sorts of men abstain from or decline, yea scorn scorning ('tis a thing so unbecoming man) but chiefly they that are great, noble and honorable, such as Job hath been in his time, yet he is turned scorner. As if he had said, Who hath heard the like? was there ever such a man heard of, who either used such scornful language against others, or laid himself so open to the scorn and contempt of others! What man is like Job,

That's matter of admiration; Elihu might have found out many other matters, wherein Job had no fellow, no parallel, scarce any like him in the world; who so afflicted, so humbled, so broken, so deserted by his own relations, so vexed with friends and comforters like Job? But he doth not put the question upon his sufferings, but upon his sin; What man is like Job, who drinketh up scorning, &c. Drinking is here used metaphorically, and so likewise are eating, devouring, and swallowing up often used in Scripture, to denote that which is done to be done with much greediness, and with a kind of delight. And whereas there is a threefold measure or degree of drinking; First, soberly, or for necessity: Secondly, plentifully or for moderate delight; Thirdly, excessively, or for drunkenness, and the satisfying of a lust. This third seemeth to be here intended, even an excessive drinking of scorn, till he was as a drunken or mad-man with it, or (as we say) mad drunk; For the text saith, What man is like Job, who drinketh up scorning. He doth not only taste it a little, and sip at the scorners cup, but drinks it up to a drop, or to the bottom. He drinketh up

And that's a strange kind of drink, one of the worst if not altogether the worst of Natures brewing. Scorning may be taken 2 ways, either passively or actively; some take it in a passive signification; What man is like Job, who drinketh up scorning like water? that is, who is so scorned, or who subjecteth himself to the scorn of men as he hath done. What wise or discreet man did ever lay himself so naked, so open to contempt as he? or who like him would render himself so ridiculous, such a laughing stock to all his hearers, who are but rational and understanding men? It cannot be denied (nor doth Elihu in speaking thus coarsely of him deny it) but that Job, moved doubtless by the holy Ghost, had spoken many excellent things, full of divine light and learning, yet moved with passion, he spake sometimes much amiss, and is charged for it, as if like a shameless person, he had proffered himself, by lavish and intemperate language to the lash of every tongue.

Secondly, Scorning may be taken actively; What man is like Job, who drinketh scorning like water? That is, where shall we find such a scorner? who hath uttered so many reproachful speeches, as Job? He drinketh scorning, as if he thought he could never fill himself enough with scorning. This interpretation may have a a double reference.

First, To his friends, who it seems, were very sensible that he put scorns upon them. Zophar complaineth of it ( Chap: 11.3.) When thou mockest shall no man make thee ashamed; As if he had said, when thou hast mocked and derided us, shall we let thee alone, and say nothing? shall we suffer ourselves to be abused and pass it by in silence? ought we not to tell thee of it, and rebuke thee for it openly, and to thy face, that thou mayest see thy error and be ashamed of it?

Secondly, (which is yet higher, and I judge too high) his scorning is referred by some to the dealings and providences of God, as if he had spoken of them with a kind of scorn, at least with that irreverence, and slightness of spirit, which Eliphaz did early and earnestly admonish him of ( Chap: 5.17.) Despise not thou the chastening of the Lord; and which the Apostle calls The exhortation, which speaketh unto us as unto children (Heb: 12.5.) My son despise not thou the chastening of the Lord. Thus also Elihu may in a qualified sense be understood charging Job with drinking up scorning like water. As if upon the whole matter he had said, Job hath drunk scorn till he is almost drunken with it, at least, he is so full of it, that he pours it out upon everyone that comes near him, and which is worst of all, he speaks so unbecomingly, that we shall not much wrong him, if we say he hath spoken or acted despisingly (which is a degree of speaking or acting scornfully) concerning the chastenings of God upon him.