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A45240 An exposition of the book of Job being the sum of CCCXVI lectures, preached in the city of Edenburgh / by George Hutcheson ... Hutcheson, George, 1615-1674. 1669 (1669) Wing H3825; ESTC R20540 1,364,734 644

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blood which makes young men rash and precipitant and their zeal to out-strip their knowledge and light their youthful lusts want of experience c. will easily perceive that youth is not easie to manage aright Whereas to men of age many of these snares are broken Time and experience will let them see many things to be but folly and vanity which youth will not believe that they are such Those strong passions which do oft times master and over-power even true grace in younger persons may be more subdued and cooled in them c. This may let us see that it is a great mercy to be helped well through a time of youth and to be kept from the snares of it and the sad effects of these disadvantages which attend it 2. One great advantage of age above youth is in the matter of wisdome gathered by study and experience and in the cooling of their heat and passions which usually represent things to men through false Perspectives For this is the advantage intimated here On his own part he was afraid and durst not shew his opinion considering that he was young and they old Not only was he afraid lest he should goe without the bounds of his station in offering to speak before them but lest being but a young man he should miscarry in speaking to the matter it self And on their part he reckoned this their advantage That dayes or men of dayes should speak that is Not only is it their priviledge to speak when young men should be silent and hear but it is expected they should be able to speak to purpose on such weighty subjects and that multitude of years should teach wisdome that is their long life should be so improved as they may be taught much experimental knowledge by living long in the world which also they should teach and communicate to others It is true this difference betwixt age and youth doth not universally hold as Elihu afterwards tells them yet many times it proves true that age out-strips youth in these things as Rehoboam found by experience in the matter of his Counsellours 1 King 12. And however it hold eventually yet the characters here assigned of youth and old age do point out that it is a great defect in young men not to be well acquainted with their own precipitancy and want of experience And that it is a great shame for aged persons if as they have place to speak so they be not wise and able to speak to purpose and if the long time they have had hath not so taught them as makes them both able and willing to communicate their light to others who possibly are not so able or sensible of the good and evil of courses as themselves are But they themselves are no less rash and head-strong than if they were still children 3. It is an evidence of grace and a great mercy to young persons when they are made to discern and take notice of the disadvantages they lye under For so is Elihu sensible here of what might rationally be expected from his youth and their age Thus Solomon is sensible of the disadvantages of his youth 1 King 3.7 8 9. When young men are not sensible of their disadvantages they cannot but run headlong on snares while they think themselves wise enough and so prove in effect but mad fools Whereas these who are afraid l●st they do miscarry and so are not rash to do or speak any thing they prove themselves to be most able and do seldome miscarry 4. When God gives young men a blessed sight of their own disadvantages it will produce much sobriety As here it doth in Elihu See Tit. 2.6 And if we consider the words we will find these evidences of sobriety in young men 1. They who are sober will have no conceit of themselves For Elihu here is free of that And where conceit is it is an evidence that the weaknesses of youth are not well studied 2. Sober young men will have a good esteem of aged men and their opinions till they find very clear cause to judge otherwise For he judged that such should speak and teach wisdome 3. They will still be modest and respect age even when they are dis-satisfied with their opinion As here he waited till they had spoken out and reckoned that dayes should speak or had place to speak before him 4. They will be farr from presumptuous boldness and full of humble fears in their undertakings especially when they are called to oppose others who are elder than themselves As here he enters with much fear upon this undertaking Verse 8. But there is a Spirit in man and the inspiration of the Almighty giveth them understanding 9. Great men are not alwayes wise neither do the aged understand judgement 10. Therefore I said Hearken to me I also will shew mine opinion Followeth to v. 21. the second branch of this Preface wherein he gives five Reasons why he now interposeth to speak in this cause The first Reason in these Verses is more general containing this in summ That the fountain of wisdome not being in man himself but from God who giveth it to whom he pleaseth v. 8. And who doth not always give it to great men and men of experience v. 9. Therefore though he be a young man yet they having given over he will hazard to speak somewhat in that cause v. 10. Which he might well undertake being indeed inspired by God as he tells them v. 18 19. though here he speak of that inspiration only in general and abstractly v. 8. which might supply his want of years and experience For clearing of this purpose Consider 1. These tearms of Wisdome understanding and Judgement are here to be taken promiscuously for a gift of discerning to judge betwixt right and wrong and truth and errour in matters and opinions together with a gift of prudence or ability to speak rightly and pertinently to a cause For these are the particulars of which Elihu is treating which he expresseth by all these words 2. As for that Spirit which he saith is in man Some understand it of the reasonable Soul of man and take up the purpose thus That all men have a reasonable Soul which by the special inspiration of God may be so elevated that even young men by that assistance may comprehend these things which aged and experienced persons cannot know without it Others understand it of the Soul of man yet they take up the scope of the Verse thus That though there be such a Spirit in man yet it is not that but the inspi●ation of the Almighty which makes truly wise But it is clearer to understand it of the Spirit of God and so the latter part of the Verse is exeget●ke and explains the former That it is by that Spirit in man even by the inspiration of the Almighty that any attain to this understanding here spoken of 3. As for this Spirit or inspiration as it is not
variable For the Earth is not to be forsaken for him and Gods Providence is like a Rock not to be removed It is true it may please God to alter his own way of outward dealing with men whether good or bad And it was Bildad's Errour to think that God still ●stricted himself like an unalterable Rock to one 〈◊〉 ●eding in punishing the wicked and rew●●odly Yet in this respect there is a truth in it That God being Soveraign Lord there is no reason he should alter his way be what it will to gratifie the humours of any Shall the Earth be forsaken and the Rock removed for thee See Chap. 23.13 Here we are to consider 1. Upon the one hand when we are dissatisfied with his dealing and would be otherwise guided right rea●n would tell us that this is a contest with God and that not about a trifle but a very special Jewel of his Crown whether he or we should be absolute and Supreme whose will should be a Law Whether he or we should prescribe and give Laws In which case our reason may tell us we ought not to contend with him and that however we prove impertinent and presumptuous there is no cause why he should cede and quit his Prerogative to please us 2. Upon the other hand though our corruption may be ready to repine at this as an hard measure that we must thus stoop and renounce our will Yet a Child of God may look upon it as his mercy that his guiding is not in his own hand who had he the world or his own condition in guiding would be sure to misguide all But that it is in his hand whose Wisedom Power and even Love to his People is infinitely above their skill and power or true love to themselves If Saints were at their own disposal they would never abide so much tryal as is necessary for their good every way in purging them and fitting them for proofs of Gods love and they would miss of all those proofs of kindness which he brings about by cross means And therefore if we were wise though our will and the carving of our lot were put in our own hand we could never do better with it then put it back again in Gods hand Doct 7. The study of God and of his fixed Providence should teach men submission to what they meet with For this being as Bildad supposed Gods settled course of proceeding with men he would have Job give over impatience and stoop It is true the Lord may sometime work strange things above the ordinary course for the relief of his people as David insinuates he did for him Psal 18.7 c. But it is our duty not to prescribe unto him to do such things for us but whatever he please to do we ought to say it is the Lord 1 Sam. 3.18 and submit laying our hand upon our mouth Psal 39.9 and digesting what we cannot get otherwise ordered Jer. 10.19 This is a sweet exercise in all turns and times that pass over us especially considering that God doth all things well as was said of Christ Mark 7.37 and that he doth exercise his Soveraignty but with an eye to his peoples profit Heb. 12.10 His very crossing of their humours is their mercy and that they are crossed by any of his dispensations proves that they are given to be medicinal So that even disappointments of their expectations and desires will be the matter of their praise when they come to judge aright of their lots 8. As all quarrels at Gods Providence are sinful and unjust So in particular it is an evidence of singular impatience when men will not submit to be exercised with common lots but would be singularly dealt with and exempted from those For so Bildad supposeth Job would have God to take a new way for him different from the way he had taken in all ages with the godly and wicked And this he censures as a great fault as it was indeed great had it been true that he should seek to have the Earth forsaken and the Rock removed for him and would not submit to be dealt with as others If men should not quarrel God even though they were afflicted in a singular way and there were no sorrow like unto theirs considering that Gods Soveraignty is absolute to do so if he please that he hath singular support and proofs of love to allow upon his people in such exigents and that what is singular in our lot is fitted to our case and need Much more must it be odious to quarrel those lots which are common to men 1 Cor. 10 13. and to take it ill that we find the world vanity since it is so to all others as if we should have a new world and Providence fitted to our humour 9. Whoever quarrel Providence when they are exercised but with common lots they bewray much pride For so much is imported in that reflection for thee whereby he would tax Job's supposed pride in this matter and would teach him to think less of himself alone when compared with all the world beside than he did The study of humility would give a speedy issue in lots which to pride seem intolerable and how low soever passionate discouragement seem to lie yet it is far from humility Job was much broken and yet Bildad supposeth him to be proud which was very true though he took not the right way to convince him of it 10. Men and especially good men in cold blood and when Conscience begins to speak will be most strict Judges and severe Censurers of their own miscarriages under tentation For Bildad having complained of Job to his Friends in the beginning of the verse He teareth himself c. doth afterward lay the matter home to his own door by way of question Shall the Earth be forsaken c intimating how sharply Job would censure his own carriage when he came to himself See Psal 73.11 12 13 21 22. This sheweth how little men and particularly Saints are themselves in their fits of passion as may be seen in Jonah Jon. 4.9 And therefore when they loose the reins to passion they should remember what bitter repentance and sorrow may be in the issue thereof when they shall seriously reflect upon it Vers 5. Yea the light of the wicked shall be put out and the spark of his fire shall not shine 6. The light shall be dark in his tabernacle and his candle shall be put out with him Followeth the Second Part of the Chapter containing a Narration of the miserable estate of the wicked wherein he reflects much upon Job's present case as intending to prove that what he suffered was the wickeds lot as may be gathered from his conclusion v. 21. He propounds this lot of the wicked in borrowed terms wherein he makes use of four similitudes to v. 17. and in proper terms to v 21. and then sums up the scope of his Discourse by way of conclusion v. 21.