heed we be not found disobeying Secondly Seeing God hath the Charge of all the earth we should as readily submit to his dispensations works and dealings as to his commands The Jewes of old complained Ezek 18.29 The way of the Lord is not equall They did even tell him to his face his wayes were not equall and therefore they would not submit The Church in captivity spake well Lam 3.28 Out of the mouth of the most high proceedeth not evill and good that is whatsoever the Lord hath pronounced to doe or hath done concerning us is morally good and not evill though it be penally evill and not good Eli spake wel also to this poynt 1 Sam 3.18 It is the Lord let him doe what seemes good in his owne eyes yet the thing which God was about to doe was such v. 11. as at which both the eares of every one that heard it should tingle To have the heart quiet while the eares tingle is pure submission And any unquietness or murmurings at the dealings of God whether respecting our persons or our familyes Churches or Nations are in some degree rebellions against the soveraigne power of God Thirdly If the Lord be supreame and have the charge over all the earth then let us set him up as supreame in all things let his ends be above our ends let us designe God in all we doe He who is over all ought to be honoured by all All our actions as so many lines ought to center in his honour who is the Center of power Of him and through him and to him are all things saith the Apostle Rom 11.36 Because all things are of him creating them and through him governing them therefore all things should be to him that is all persons should in all things they doe yea in all things that are done ayme at and designe his glory as the Apostle expressely concludeth the verse before cited To whom be glory for ever Thirdly Whereas it is sayd Who hath given him a Charge over the earth or who hath disposed not a part or parcell or canton or corner of but the whole world Observe The power of God is an universall power It is extended throughout the world to every patch and inch of it What David saith of the Sun Psal 19.6 His going forth is from the end of heaven and his circuit unto the ends of it and there is nothing hid from the heate thereof The same may we say of the circuit of Gods power there is nothing hid from nor set beyond it There is a four-fold universality of the power of God First In regard of persons Psal 97.9 Thou Lord art high above all the earth thou art exalted farre above all Gods that is above the Kings and powers of the earth whom the Scripture calleth Gods If God hath a power over the Kings of the earth then surely over the people of the earth yea God is not only exalted and farre exalted above this or that God or King but above them all This is a supremacy with utmost universality Secondly His power is universall as to places and nations some places claime priviledge and are exempt from the jurisdiction of Princes if obnoxious persons get thither they are free from the course of the Law There were Cities of refuge among the Jewes and Sanctuaries in the dayes of old among us where evill-doers could not be toucht But the power of the Lord reacheth all places even to the hornes of the Altar Psal 83.18 Thou whose name alone is Jehovah art most high over all the earth Thirdly His power is universall as in all places so over all things it extends to the starrs of heaven and to the fowles of the ayre to the beasts of the earth and to the fishes of the Sea to whatsoever moves in this world they are all at the command of God if he doth but speake they run and execute his will Fourthly His power is universall in reference to time 't is never out nor shall ever end he is King immortall and King eternall his Kingdome is an everlasting Kingdome The power of God is an universall power in all these considerations His power of Governing is of the same extent as his power of creating was that which he created at once he governes alwayes He did not set up the fabrick of this world and then leave it to it selfe but he preserveth and ordereth all things in it The wel-being the orderly being of the creature is as much of God as the being of it Some say God made the world at first and set all the wheeles of it a-going but now things goe on by chance by fortune or by accident at least particular events are not under his government but come to passe as the wisdome or folly of men is most active in the production of them I answer to set up blind fortune and chance yea or the wit and policy of man as governing the world is to set up other Gods in the world if chance and fortune or the wit of man governe any part of the world then they had a part in making the world If you divide one power you divide the other For those invisible things of God his eternal power and God-head are as much or as evidently seene in the things which are done as in the things which are made 'T is true indeed God useth many hands in governing ordering and disposing the things of this world The Princes of this world are eminently his hand but God doth not use any power in governing this world Non eget alienis adjutorijs ad regendum mundum qui non eguit ad fatiendum Greg Lib 24. Moral ca. 26. to diminish his owne nor doth he withdraw his owne power what power soever he useth 't is his power that acts effectually and gives successe in the acting of all power It was sayd to that King who prided himselfe in what he had done in the world Shall the Axe boast it selfe against him that heweth therewith or shall the saw magnifie it selfe against him that shaketh it Isa 10.15 As if the Lord had sayd to that proud Assyrian Prince Dost thou looke upon thy selfe as if thou didst all and governedst all thou art no more in the governing the world though the chiefe earthly Governour of all the world then an Axe is in the hand of him that useth it And though the artificer cannot doe his worke without an Axe though he cannot divide his Timber without a saw yet I the Lord am able to doe my worke without thee At best and most men are but instruments in the hand of God and he serves his owne turne by men not to signifie that he cannot worke without them nor that his worke is done either with more ease to himselfe or more successe as to it selfe by their helpe he is not so weake as to need helpe nor is at all strengthned by the helpe he useth but only to shew that as he
up to Satan or a putting him into the very power of the devill for a time 1 Cor 5.4 5. it is the end or designe which makes this lawfull our business in the ministry and in all Church-administrations is to put soules out of the power of Satan to rescue them out of the hand of the devill to recover those that are led Captive by him at his will yet saith the Apostle Deliver such a one unto Satan put him into the devills hands for what end For the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus This makes the prayer or act of the Church lawfull because the intendment is the destroying of that which ought to be destroyed or to destroy that in man which will be the destruction of man his flesh his lust his pride his covetousnesse his wantonness For the destruction of this flesh deliver him to Satan that the Spirit may be saved in the day of the Lord Jesus Thus we may pray and wish for affliction upon others but 't is a prayer which must be managed with a great deale of caution lest our prayers to God in that kinde be found ill wishes to men That which Elihu had in his thoughts when he desired Job might be tryed to the very end was that he might be prevented from going on in the way wherein he was to the end Yea I conceive a man may pray for afflictions upon himselfe rather then he should goe on in a course of sin or when he findes that other wayes and means which God hath used with him have not been effectuall to subdue his corrupt heart to mortifie his lusts and to bring him off from a course of sin but that as it is sayd in the next verse he is in danger of adding rebellion to his sin A godly man had much rather that God should make him poore sicke weake and nothing in this world then let his corruptions have dominion over him He desires rather God should take the world quite out of his hand the◠that the world should get into his heart or be as fuel to feed and enflame his lusts Thus Elihu desired that Job might be tryed Bono ipsius optat hoc non odio aut malevolentia Drusi because tryalls by affliction are for our purging refining and bettering Love was the roote of this wish nor hatred or ill will Let Job be tryed to the end Why we may take the latter part of the verse for a reason why as wel as for the matter about which he would have him tryed Because of his answers for wicked men Propter responsiones communes cum hominibus improbis Bez Tanquam unus è numero virorum vanorum Pisc Let him be tryed concerning those words which he hath spoken in common with or after the manner of vaine men He hath spoken words wherein he seemes to comply with wicked men to say as they say to consent with them and to be of their opinion this was charged upon him directly by Elihu at the 8th verse of this Chapter What man is like Job who drinketh up scorning like water which goeth in company with the workers of iniquity and walketh with wicked men that is though Job in his conversation or carriage of his life hath not yet in this discourse he hath strengthened the hands of wicked men or confirmed them in their opinion speaking so much of the heavy pressures of God upon him and desiring to often to come to a hearing as if he had some wrong done him We are not to understand these words of Elihu Because of his answers for wicked men As if he charged Job to doe so directly or as if he had formally taken upon him to plead or advocate the cause of wicked men we are not I say to understand him so grossly nor had it been true to say that Job opened his mouth or spake thus for wicked men but his meaning is he hath spoken such things as in common apprehension seeme to comply with the opinions of wicked men or with the speeches which they use when they are like him in a troubled condition Or againe Because of his answers for wicked men that is that he may acknowledge the answers he hath given are not such as doe become a godly man but rather savour of such a spirit as unbroken proud persons hold forth in the time of their affliction who are never pleased with but alwayes complaining at divine dispensations Lastly These words Because of his answers for wicked men may possibly have this sence Because he hath spoken such things as may serve the turne of wicked men for answers or as if he would instruct them what to answer when at any time they are under the hand of God He may be sayd to answer for another man who any way prompts him how or what to answer And while a good man speakes amisse in any case he teacheth yea and encourageth bad men to speake so too Yet I rather incline to the first interpretation that Elihu would have Job tryed because his answers were such as it might be judged he had taken wicked men for his patterne in giving them and not as if in them he had given a patterne to wicked men Hence note First A good man may sometimes act the part of a wicked man or he may speak like wicked men as if he were one of them Though his state be as different from the state of wicked men as light is from darknesse or as sweet from soure or white from black yet as to some actions or speeches he may beare a resemblance to them Good men and bad men doe as I may say enter-common in many things a wicked man whose heart is nought who is yet in an unregenerate estate for I meane not by a wicked man him only that is flagitious a murderer a whoremonger a drunkard but a wicked man is any one that is unregenerate whose heart is not yet changed Now I say a wicked man may speak and doe many things like a godly man he may heare the word and pray and performe outward duties which are like and are take them materially the same which godly men performe Thus he enter-commons with godly men and this is the case of all hypocrites who make a pretence of religion when they have no acquaintance with the power of it And thus through temptation and in some very burthensome afflictions a godly man may speak as a wicked man such hasty rash provoking speeches may passe from him as proceed from the ungodly only here is the difference those evill speeches or actions proceed from the state of the one and only from the temptation of the other Secondly From the phrase or forme of speech in which the originall expresseth wicked men The words are Men of wickedness or iniquity As if it had been sayd the worst of wicked men This shews us what man naturally is he is a
AN EXPOSITION WITH Practicall Observations CONTINUED UPON The Thirty Second the Thirty Third and the Thirty Fourth Chapters of the Booke of JOB BEING The Substance of Forty-nine Lectures delivered at Magnus neare the Bridge LONDON By JOSEPH CARYL Preacher of the Gospel and Pastour of the Congregation there Pro 18.17 He that is first in his owne cause seemeth just but his neighbour cometh and searcheth him LONDON Printed for M. Simmons and are to be sold by Thomas Parkhurst at his Shop at the three Crownes against the great Conduit at the lower end of Cheap-side 1661. TO THE CHRSTIAN READER TO Those especially of this CITIE who yet continue helpfull towards this WORKE SIRS YE have had according to my poore measure the whole disputation between Job and his three friends Eliphaz Bildad and Zophar explicated in nine parts already published I now through the blessing and good hand of God with me present you with the Tenth which indeed without any designe or pre-intent of mine proves like the Tenth wave from the vast ocean of this holy Booke somewhat bigger and fuller I cannot say and 't is my reproofe having been so long conversant in this booke that I cannot say stronger and better i. e. more spirituall which alone is the strength of Scripture writings then the former but such as it is that it is such as it is I own and humbly acknowledge the goodness of God in using me to doe it such as it is I say I freely tender it to your favourable acceptance dedicate it to the glory of God the common good knowing that it is both my duty and Interest to shew the small improvement though but of one single talent rather then either through sloath or slavish modesty to hide it in a Napkin In the prefatory Epistle to the second part of this book there was an endeavour of a discovery concerning the distinct opinion of Jobs three friends as also of what himselfe held fast and insisted upon all along in distinction from theirs And now that I have done with all that was said on both sides by the disputants and am come to open the discourse of Elihu who appeared as Moderator to give a determination about the Great Question so long ventitated among them it may seeme somewhat necessary and I am much perswaded if in any competency attained it will not be unprofitable to give The Reader a briefe prospect of what Elihu aymeth at and doth in this his large and accurate discourse continued in sixe Chapters throughout and divided into besides his Generall preface which takes up the whole thirty second Chapter foure remarkeable sections Elihu is introduced by the pen-man of this booke in a great passion both with Job and his three friends and he gives us an account why he was in such a heate of passion with both chap 32.2 3. Then was kindled the wrath of Elihu against Job was his wrath kindled because he had justified himselfe rather then God Also against his three friends was his wrath kindled because they had found no answer and yet had condemned Job It remaines therefore that Elihu was the man who found an answer in this great difficulty and yet condemned not Job And indeed he condemned him not as his friends had done as a man imperfect crooked in his wayes as a man that feared not God eschewed not evill In or for these things Elihu did not condemne Job though his wrath was kindled against him he condemned him only for this because he complained so much of the severity of Gods dealings with him and so by consequence justified himselfe rather then God And in that poynt or for that fault he spared him not but reproved him as sharply and condemned him as deeply as his friends had done upon other and those most of them undue and insufficient grounds Thus we read his censure of him chap 34.35 Job hath spoken without knowledge and his words were without wisdome And againe chap 35.16 Therefore Job openeth his mouth in vaine he multiplyeth words without knowledge that is without a cleare knowledge of himselfe both as a creature and as a sinner as also of the designe and purpose of God in afflicting him Now besides those passages in the discourse of Elihu wherein he chargeth Jobs three friends with folly for condemning Job when they could not answer him those wherein he reproves Jobs ignorance or want of knowledge for wondring how such great evills should fall upon him notwithstanding his integrity likewise his boldness or penemptoriness in his own cause justifying himselfe rather then God yea and desiring to plead his cause before him I say besides these passages we at first reading might conclude that Elihu did nothing else throughout these six chapters but enlarge or paraphrase upon those things which had long before been spoken to by Eliphaz Bildad and Zophar and by Job himselfe as much as by any of if not beyond all them three But upon further consideration of the matter in the whole series and contexture of his discourse we may collect two things instanced in and insisted on by Elihu alone upon which his particular opinion and sentence is grounded in distinction from all the rest The cleare understanding of which will lead us to a faire solution or removall of those doubts which arise about the question or matter in debate The two distinct poynts produced by Elihu are First about Revelation or how God is pleased to manifest his mind and will to man Secondly about Mediation or the meanes which God hath graciously afforded man to heale those breaches which sin hath made between God and him and so either firstly or afresh to reconcile man againe to himselfe The Former of these is handled chap 33. v. 14 15 16 17. For God speaketh once yea twice though man perceiveth it not In a dream in a vision of the night when deepe sleepe falleth upon men Then he openeth the eares of men and sealeth their instruction that he may withdraw man from his purpose and hide pride from man And thus as it is said in the verse following He keepeth back his soule from the pit and his life from perishing by the sword that is these speakings of God are by the saving power and Spirit of God made effectuall for his salvation both temporall and eternal The latter is handled in the same chapter beginning at the 23d verse to the end of the 30th If there be a messenger or Angel with him an interpreter one among a thousand to shew unto man his uprightness then he is gracious unto him and saith Deliver him from going downe to the pit I have found a ransome His flesh shall be fresher then a childs he shall returne to the dayes of his youth He shall pray unto God and he will be favourable to him and he shall see his face with joy c. Hence the opinion or determination of Elihu may be thus conceived That
truth shall ride and prosper Truth may be borne downe by power and out-fac'd by impudence but it cannot be overcome Never feare to undertake a good Cause and ever feare to undertake a bad one for it will be slur'd at last Truth may be opposed but truth-defenders shall never be ashamed nor want a tongue to speake for it Christ Math 10.17 warnes his Disciples what entertainment they were like to find in the world They shall deliver you up to Rulers ye shall be brought before Governours and Kings for my sake But he withall encourageth them Take no thought what ye shall speak or what ye shall answer For some might say What if we should be called in question for the truths of the Gospel we are willing to burne for them as that Martyr said bâ—t we feare we cannot dispute for them Well saith Christ take no thought what you shall speak for it shall be given you in the same houre God himselfe by his Spirit will prompt you he will whisper such things into your eares as all your opposers shall not be able to gainsay Indeed we see some men of corrupt minds and reprobate concerning the truth as the Apostle gives their Character who have courage enough to set forth lyes and slander the truth who straine their wits to the utmost and as the Prophet speakes Jer 9.3 bend their tongues like their bow for lyes But let them remember what the Apostle sayd of such as they 2 Tim 3.8 Now as Jannes and Jambres withstood Moses so doe these also resist the truth but v. 9. they shall proceed no further for their folly shall be made manifest to all men That is shortly all shall see that these men have but playd the fooles we may say of all those who hold wild taunting opinions they shall proceed no further though they act highly against the truth now yet stay but a while and they will have nothing to answer or returne they will have emptied their quiver and quite spent their powder you shall heare no more of them From that 16th verse where Elihu addeth I waited for they spake not but stood still and answered no more Observe First It is our wisdome and our duty to stay our time before we put our selves out upon business It is good to wait God himselfe is not hasty upon us he waits to be gracious and we must wait our season to be serviceable Elihu did not presently engage The providences of God and the Exigency of things must put us on we must not put our selves on Christ tells us Math 9.38 The harvest is great and the labourers few pray therefore the Lord of the harvest that he would thrust forth labourers into his harvest he doth not say pray that labourers would thrust forth themselves into the harvest or run into it before they are sent but pray the Lord of the harvest that he would thrust forth labourers that is that he would powerfully encline their hearts to the worke whom he hath fitted and prepared for it And as untill we are at least both competently prepared and fairely enclined to that or any other good worke 't is best for us to waite so when once we are prepared and enclined 't is best for us without delay to set upon the worke Elihu did so as appeares in the next verse Vers 17. I said also I will answer my part I will shew my opinion Now Elihu addresseth to his worke his duty and in this with the verses following to the end of the Chapter we have first his resolvednesse to speak I said I will answer for my part c. Secondly his ability readiness and furniture to speake v. 18. For I am full of matter c. Thirdly we have the motives that prest him to speak or that he was exceedingly prest to it in the latter end of the 18th verse as also v. 19 20. My spirit within me Constraineth me Behold my belly is as wine which hath no vent c. I will speake that I may be refreshed Fourthly in the two last verses he tells us what caution yea what conscience he meant to use in speaking v. 20. Let me not I pray you accept any mans person neither let me give flattering titles unto man c. I said I will answer for my part c. Now you have done I will begin those words I said are not in the Hebrew text explicitely yet are well understood I will answer for my part that is as some conceive the force of the phrase I will answer with my strength and might I will put my shoulders to it but better Grammarians conclude Illud quod aliqui partem interpretantur pro mea virili parte aut pro viribus latinè potius dictum est quam ad germanant vocis significationem Pined that the word imports A mans share or portion in any worke to be done rather then the strength which the workman useth or puts forth in doing it And so the sence is plaine as if Elihu had said they have done their part they have gone to the utmost of their line now I see it falls to my turne to speak and I will do what falls to my turne I will answer also for my part I also will shew my opinion We had these words in the negative at the 6th verse There Elihu sayd I was afraid and durst not shew you my opinion But here as also before v. 10. Elihu had taken courage and was resolved to shew his opinion I shall not stay upon any opening of this clause only I shall note two or three things briefely from it as connected with the former verse There we had Elihu waiting here we have him purposing to speake Hence note They who consider and waite before they speake speake most prevailingly most weightily It was long ere Elihu ventured to speake but when he did he did it to purpose and with full effect That which comes from our owne heart is most like to take upon the hearts of others they speake as much from their hearts as with their tongues whom we see long waiting before we heare them speaking And therefore it is not good no not for good speakers to be speaking before they have been waiting many through hast bring forth untimely births and unripe fruit Elihu could say I have waited before he sayd I will answer for my part Secondly Note We ought to observe order in speaking and act our proper part I will answer for my part saith Elihu or my turne is come to answer The Apostle Paul gives this rule at large 1 Cor 14.28 29 30. He would have no Interruption no confusion in Church-meetings or Church-speakings Thirdly When he saith I will answer also for my part I also will shew mine opinion Note He that hath received a gift or talent should make use of it and not hide it It is good to be doing our part and shewing our opinion where we may be usefull Some
scelus est veritatem palliare Merc But it is a farre greater sin to commend the sins of others or to commend others in their sin And we may take the measure of this sin by the punishment of it When we heare the Lord threatning flatterers with suddaine destruction doth it not proclaime to all the world that their sin is full of provocation The Lord beares long with many sorts of sinners but not with sinners of this sort My maker would soone take me away Whence note Secondly God can make quicke dispatch with sinners As the grace of God towards sinners Nescit tarda molimina spiritus sancti gratia so his wrath needs no long time in preparations When we designe great actions we must take time to fit our selves Princes must have time to set out an Army or a Navy when they would either defend themselves against or revenge themselves upon their enemies But God can presently proceed to action yea to execution He that made all with a word speaking can destroy the wicked as soone as speake the word he can doe it in the twinkling of an eye with the turning of a hand My Maker would soone take me away Thirdly Because Elihu being about to speake in that great cause sets God before him and God in his judgements in case he should speake or doe amisse Note Thirdly They that doe or speake evill have reason to expect evill at the hand of God If I should flatter saith Elihu my Maker would soone take me away I have reason to feare he will not that God takes away every sinner as soone as he sins God rarely useth Martiall Law or executes men upon the place we should live and walke more by sence then by faith if he should doe so but any sinner may expect it God I say is very patient and long-suffering he doth not often take sinners away either in the act or immediately after the act of sin Yet there is no sinner but hath cause to feare lest as soone as he hath done any evill God should make him feele evill and instantly take him away David prayeth Psal 28.3 Draw me not away with the wicked and with the workers of iniquity There is a two-fold drawing away with the workers of iniquity First to doe as they doe that is wickedly Thus many are drawne away with the workers of iniquity and 't is a good and most necessary part of prayer to beg that God would not thus draw us away with the workers of iniquity that is that he would not suffer the workers of iniquity to draw us away into their lewd and sinfull courses Secondly there is a drawing away to punishment and execution In that sence I conceive David prayed Lord draw me not away with the workers of iniquity who are taken away by some sudden stroake of judgement though I may have provoked thee yet let not forth thy wrath upon me as thou sometimes doest upon the workers of iniquity doe not draw me out as cattell out of the pasture where they have been fed and fatted for the slaughter Every worker of iniquity is in danger of present death and may looke that God will be a swift witness against him though most are reprieved yet no man is sure of that Againe In that Elihu represents God to himselfe ready to take him away in case of flattery and prevarication in that cause Note Fourthly It is good for us to over-awe our soules with the remembrance of the judgements and terrours of God 'T is profitable sometimes to converse with the threatnings as well as with the promises 't is profitable to remember what God is able to do against us as well as to remember what God is able to do for us Even believers should goe into the dreadfull treasuries of wrath into the thunders lightnings of divine displeasure as well as into the delightfull treasuries of mercy of love compassion it is good for a good man to thinke God may take me away as well as to thinke God will save and deliver me we need even these meditations of God to keepe downe our corruptions and to fright our lusts Though it be the more Gospel way to make use of love yet the Gospel it selfe teacheth us to make use of wrath 2 Cor 5.11 Knowing the terrour of the Lord we perswade men Lastly Note When we goe about any great worke when we are either to speak or doe in any weighty matter it is good for us to set God before our eyes to thinke of and remember our Maker As in great undertakings we should remember our Maker waiting for and depending upon his assistance strength and blessing in what we doe or goe about so we should remember him to keepe our hearts right And to remember seriously believingly and spiritually that God beholds and seeth us in all our wayes and workes and that according to the frame of our hearts and the way that we take in every action such will the reward and the issue be cannot but have a mighty command and an answerable effect upon us We can hardly doe amisse with â—od in our eye And therefore as it is sayd of a wicked man Psal 10.4 that through the pride of his countenance he will not seeke after God God is not in all his thoughts So David said of himselfe though in that Psalme he speakes chiefely as a type of Christ and so in proportion or as to sincerity every godly man saith like David Psal 16.8 I have set the Lord alwayes before me because he is at my right hand therefore I shall not be moved that is as I shall not be utterly overthrowne by any evill of trouble so I shall not be overcome by any evill of temptation or I shall not be moved either in a way of discouragement by the troubles I meete with or in a way of enticement by the temptations I meete with How stedfast how unmoveable are they in the worke of the Lord how doe they keepe off from every evill worke who set the Lord alwayes before them and have him at their right hand Could we but set the Lord before us either in his mercies or in his terrors we should not be moved from doing our duty in whatsoever we are called to doe Thus farre Elihu hath drawne out his speech in a way of preface preparing himselfe for his great undertaking with Job He hath now fully shewed the grounds why he undertooke to deale with him and what method he would use in that undertaking In the next Chapter and so forward to the end of the 37th we have what he sayd and how he managed the whole matter JOB Chap. 33. Vers 1 2 3. Wherefore Job I pray thee heare my speeches and hearken to all my words Behold now I have opened my mouth my tongue hath spoken in my mouth My words shall be of the uprightnesse of my heart and my lips shall utter knowledge clearely ELihu having spent the whole
common consent of all reasonable men doth infinitely surpasse all men both in greatnesse and in righteousnesse both in Justice and in goodnesse When the greatnesse of God appeares in all these things what can be more unreasonable then for man to insinuate any thing complainingly concerning God From the consideration of this scope which Elihu had in arguing from the greatnesse of God Note We may speake and believe aright that God is great and that he is greater then man and yet not answer it in our practise nor be duly affected with it Elihu did not at all question whether Job thought God greater then himselfe that was not the poynt in controversie but he saw this principle was not answered in Jobs practise or that he did not demeane himselfe sutably to the Greatnesse of God which he had proclaimed to others and professed himselfe to believe And thus it is with many most of all with those under great temptations and pressing afflictions How apt are they to speake and act below yea beside those principles which they believe and hold forth in their profession It is an easie matter to say and in words to acknowledge what God hath revealed himselfe to be but O how hard is it to live and walke up to such sayings and acknowledgements Many tell us God is greater then man yet while they doe not fully subject themselves to God they in effect deny that God is greater then man Many acknowledge fully that God is righteous yet when they rest not in his dealings with them they imply some unrighteousnesse in God Many say God is wise only wise yet while they will be their owne carvers and are unsatisfied with Gods allowances and providences they make themselves wiser then God or at least imagine things might be ordered with Greater wisdome then they are Many say God is great in mercy greater infinitely then man yet when they should act faith about the pardon of their sins they act it as if God had but the mercy of a man or as if his thoughts were as our thoughts and his wayes in dispencing favours like our wayes and so they bring God downe to their owne size and scantlings If these had been asked the question whether God hath not greater mercy then man they would have answered doubtlesse he hath and yet they are no more in believing then if the mercy of God were of the same measure with the mercies of narrow-hearted man Thus we modle the Great God and our Idea's or apprehensions of him according to what we see in our selves not according to what he is and hath said of himselfe And what are our rightest notions of God but hoverings in the ayre till we bring them downe into practise or live up to them till every thing we doe be an exposition of what we speake and believe of God And when we believe indeed that God is greater then man we make our selves just nothing before God if we are any thing to our selves or glory in any thing of our owne be it little or great before God we do not give God the glory of his greatnesse The Lord speaking of his owne greatnesse by the Prophet saith All nations are but as the drop of the bucket to him yea they are as a little thing as nothing lesse then nothing if therefore you make not every thing little yea nothing before God you detract from the glory of his greatnesse Againe they only acknowledge God in his greatnesse who both agree to all he doth as just and receive it as good yea as best how bad soever it be to nature or bitter to their sence Once more they only acknowledge God fully in his greatnesse who though God changeth and varieth his dispensations every day with them though he empty them never so often from vessell to vessell yet sit downe and say God is unchangeable to them It is because the Lord changeth not that we are not consumed Mal 3.6 therefore what changes soever his people meete with his heart and thoughts towards them are not changed Secondly Note The very reason why we doe not stoop to God in silence why we doe not suffer him quietly to doe with us and dispose of us how he will is because we doe not lay to heart as we ought the greatnesse of God Did we remember that the great God is great in goodnesse and great in wisdome as well as great in power in a word did we when we say God is great and greater then any man know what we say it would presently stop our mouthes and for ever silence all our discontents complainings whether in reference to our personall or the publick concernments We may pray that God would remove any affliction or evill that is upon us to doe is so not only our liberty but our duty but we may not complaine of any affliction as an evill to us nor would we ever make such a complaint if our hearts were taken up with this thought that God is great in Goodnesse Why doe we say at any time Surely we have suffered enough or too much already Why doe we demand so curiously wherefore God should use such severity against us What is the reason of all this even this we doe not consider enough of his greatnesse All our inward troubles at our outward troubles arise from this because we doe not enough believe or not remember who God is We by our ignorance and unbeliefe divest God as much as in us lyeth of his great goodnesse and wisdome when we feare especially when we conclude things are not ordered for our good And though every man is ready to say he loathes yea trembles at such thoughts yet we may lodge many such guests befoâ—e we are aware Whensoever we are over-grieved at any affliction our owne or others or would without much free submiâ—sion to the will of God have things goe otherwise then they doe we upon the matter make our selves greater and wiser then God And though this be farre from our purpose yet we cannot avoyd the imputation of it That which is not as some distinguiâ—h the aime scope and intendment of the speaker or actor may yet be the aime and scope of his action worke or speech no doubt Job was very farre from the least thought of diminishing much more of denying the greatnesse of God either in his power wisdome or goodnesse yea as was granted before he spake very highly of him in all these his glorious and divine perfections It was not his end when he spake so impatiently and complainingly Finis operis licet non operantis to rob God of that honour of his greatnesse yet Elihu did him no wrong when he sayd his impatience and complainings did it And if any shall be found complaining like Job though they doe not formally deny that God is greater rhen man yet that interpretation and construction may justly be put upon their complaints But some may here object and
needs strive strive with these Secondly If you will needs be striving then strive with the sins of others in a gracious and zealous manner as Nehemiah did who contended with the Nobles for their prophanation of the Sabbath and their unlawfull marriages Neh 13.17 25. we should strive with onâ— anoâ—her to hinder that which is evill Gideon broke downe Baals altar he stâ—ove with Baal and was therefore sirnamed Jerubbaal Judg 6.32 So let us strive with the corrupt practices courses and customes of the times we live in not dâ—lly and comply with them as many doe The Apostle saith Heb 12.4 Ye have not yet resisted unto blood striving against sin That is either the sin of others or the sin which others would force you to Though we should strive against our owne sins especially yet 't is good to strive against sin in whomsoever we see it Thirdly If you will be striving then strive with Satan The Adversary Submit to God and resist the Devill containe the whole duty of man James 4.7 Our businesse is not to strive with God but to submit to him And our businesse is not to submit to the Devill but to strive with him How doe most run a contrary course They resist God and submit to the Devill O sad Here 's a threefold blessed strife First Strive with the lusts and corruptions of your owne hearts Secondly Strive with the sins of others and their sollicitations of you to sin Thirdly Strive with the Devill and his temptations Doe not strive with God why should we strive with God at any time or in any thing whom at all times and in all things we ought to serve honour and obey So much of this chideing question in which Elihu reproves Job and he had given but too much occasion for it Why dost thou strive with him he giveth not account of any of his matters JOB Chap. 33. Vers 14. For God speaketh once yea twice yet man perceiveth it not IN this verse and the context following Elihu begins his second answer to Job which is also continued to the end of the Chapter His answer is layd downe First In generall at the 14th verse Secondly In particulars by way of instance from the 15 verse to the 29th Thirdly He summes up or recapitulates the whole of his discourse in the 29th and 30th verses Fourthly Concludes seriously inviting Job to answer what he had sayd as also what he had yet to say vers 31 32 33. This 14th verse hath some difficulty in it And though the crosse and various thoughts of Interpreters about it have made it more difficult yet there is one thing wherein all Center and agree That Elihu in this 14th verse and so forward propounds certaine wayes by which God is pleased to reveale and manifest himselfe unto man First to humble and bring man to a true sence of himselfe Secondly to worke in him an acknowledgement of his great goodnesse and righteousnesse in all his dealings with the children of men For having sayd at the 13th verse God gives not account of any of his matters He is above all reckonings and dayes of Audit having thus I say asserted the absolute soveraignty of God over man he adds to mittigate and allay the seeming severity of this assertion That although God be so high and great Deus nomini rationem reddere tenetur Tanto tamen amore nos complectitur ut saepius judicioruÌ„ suorum rationes aperire dignetur etsi id non semper observamus Lavat that he is not at all obliged to give any account of himselfe or of his wayes to the creature nor will allow any man to be so bold as to strive with him about or question any of his matters yet he is pleased freely and graciously to condescend unto man many wayes and not only once but often not only often in one way but by severall wayes to give him cleare intimations what his will is what he requires of him and calls unto him for if man had but will and understanding to perceive it for he speaketh once yea twice yet man perceiveth it not So then man hath no reason to complaine as Job sometimes had done and many others in like distresses doe that he is in the darke and doth not perceive the minde of God towards him why he is so afflicted and why God contendeth with him for God doth give touches hints and admonitions sometimes more privately sometimes more openly and if man doth not perceive them it is his owne fault Vers 14. For he speaketh once yea twice yet man perceiveth it not We render the first word of this verse by that causall particle For yet because the text doth not strictly carry a reason in it of what was sayd before but is rather an explication or an accommodation of it therefore some begin the verse not with that causall particle For but with an adverb of time When. So Mr Broughton When the omnipotent speaketh once c. And the reason of it is because we find another adverb of time answering this at the 16th verse When God speaketh once or twice and man perceiveth it not c. then he openeth the ears of men and sealeth their instruction As if Elihu had sayd If speaking will not doe it somewhat else shall or when God having spoken once or twice yet findes man unattentive and unsencible he takes another course then he openeth the ears of men and sealeth up their instruction If they understand not his meaning by dreams and visions he will awaken them to purpose We say For God speaketh As if here a reason were given why God should not be called at all as being so great he ought not to give man an account of any of his matters for he speaketh once or twice he is aforehand with man For God speaketh To speake in strict sence as speaking is the forming up of words by an articulate voyce is proper to man yet in Scripture God is sayd to speake when or howsoever he maketh knowne his mind to man Which he alwayes doth in such a way as is most suitable to his owne greatnesse with respect to mans weaknesse When God giveth us any intimation of his owne will and of our duty of what he will doe for us or of what he would have us doe then he is sayd to speake to us Heb 1.1 God who at sundry times and in divers manners spake in time past unto the fathers by the Prophets hath in these last dayes spoken to us by his Son God spake to the old fathers as at many times or by many parts so in divers wayes and manners he delivered his mind unto the people usually by the Prophets Dei admonitio vocu et sermonis saepe loco est etsi non semper ipse et loquatur ut saepo veteribus patribus loqui solebat quocunque tandem modo admonear Merc and to the Prophets in dreames and visions The speaking of God was
Sure enough man hath a will not to come he hath not only an inabillity but an enmity and an opposition in his will against Christ he will not come to Christ that he may be saved but would take up his salvation somewhere else he would be his own Saviour or let any one save him rather then be saved by Christ all things considered especially this that he must deny himself and neither be found trusting to his own righteousnesse nor acting any unrighteousnesse if he desires to be saved by Christ And as there is a resistance in the will of man against the true dispensation of Gospell grace so against any other dispensation whereby God speaketh to him The unchanged will of man riseth up against the will of God manifested in his works as much as against his will manifested in his word Isa 26.11 Lord when thy hand is lifted up they will not see If his hand be lifted up in publick judgments they will not see it if in family or personall judgments and afflictions they will not see it but shut their eyes and hoodwink their own understandings Yea they are oftentimes so wilfully or rather so madly blind that they had rather say it is the hand of blind Fortune then the hand of the Allmighty and All-seeing God Now who is so blind as they that will not see Till this rebellion against the holy will of God with which the will of man is filled be cast out and subdued let him speake once yea twice let him speake by word or works by promises or by threatnings by good or evill yet man will not mark it Thus much in generall of Gods revealing himself to man In the next words we have the distinct wayes set downe by and in which he revealeth himself In a dreame c. JOB Chap. 33. Vers 15 16 17 18. In a dream in a vision of the night when deep sleep falleth upon men in slumberings upon the bed Then he openeth the ears of men and sealeth their instruction That he may withdraw man from his purpose and hide pride from man He keepeth back his soule from the pit and his life from perishing by the sword ELihu having said in the former verse that God speaketh once yea twice yet man perceiveth it not proceeds to give instance of those severall wayes by which God speaketh to man His first Instance is given v. 15. where he brings in God speaking to man in dreams and visions And as he shews us God speaking in dreams and visions so he sets downe his aymes or ends in doing so and they are three-fold First God aimes at mans instruction v. 16. Then he openeth the ears of men and sealeth their instruction The second aime of God in such dispensations is repentance and humiliation v. 17. That he may withdraw man from his purpose and hide pride from man The third and last end here exprest why God speaks by dreams and visions is mans salvation v. 18. He keepeth back his soule from the pit and his life from perishing by the sword These are the parts and specialties considerable in this context Vers 15. In a dream in a vision of the might c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pinguis grossus ex vaporibus crassis provenit somnus quem somnia consequunâ—ur The roote of the word rendred a dreame signifieth that which is thick grosse or fat and by a metaphor a dreame because dreams are naturally caused by gross and thick vapours arising from the stomack fuming up into the head Sleep is caused immediately by vapours and dreams are our work in sleep A dream is an Imagination which the minde frames and formes or which is formed and framed in the minde while we sleepe or A dream is the worke of the soule while the body is asleep Sleepe is the binding up of the outward sences hearing seeing feeling c. yet then the inward sences phantasie and memory are at liberty and free to worke The phantasie is very quick and nimble when the body lieth as a logge and stirres not The phantasie as we say builds Castles in the ayre and makes strange Chimera's in the braine by day much more by night In Dreams there is an image of things or persons represented to us When Pharoah dreamed he saw seven leane kine and seven thin ears as also seven fat kine and seven full ears of corne Jacob saw a ladder in his dreame reaching up to heaven and the Angels of God ascending and descending Joseph saw his brethrens sheaves doing obeysance to his sheafe he saw also the Sun and Moone and eleven Starrs doing obeysance to him Nebuchadnezzar dreaming saw an Image with the head of gold with shoulders and breast of silver with belly and thighs of brass and leggs of Iron c. These dreamers had images as clearely represented to their mindes as any thing can be to the most waking and wakefull eye of the body And though in many dreams there are no such formall similitudes presented to the mind but only a voyce heard speaking yet nothing can be declared to us in a dreame without forming in our mind some kind of likenesse When it is sayd that God came to Abimelech Gen 20. and to Laban Gen 31. and an Angel of the Lord to Joseph Math 1. speaking to them in dreames they had such things exhibited to and impressed upon them as gave the former two assurance that God spake to them and the third that he was spoken to by an Angel of God Further We may distinguish of dreames First some are meere naturall dreames and they arise foure wayes First from the temperature of the body Melancholly and flegmaticke persons have their speciall dreames and so have men of a sanguine and of a cholericke complection The first encline to dreame of sad the second of sottish the third of pleasant things and the last of wrathfull wranglings and contendings Secondly Naturall dreames are caused by the diet or food which we eate speciall meate inclining to speciall thoughts and imaginations Thirdly Meere naturall dreams flow from the buisiness or speciall worke wherein we have been ingaged in the day as Solomon speakes Eccles 5.3 a dreame cometh thorow the multitude of buisiness that is a man dreams at night of what he hath been doing in the day Fourthly Naturall dreames arise from vehement affections to or desires of what we want and would have Thus Isa 29.7 The hungry man dreams he eats and the thirsty man dreams he drinks For being pincht with hunger and parcht with thirst his appetite is not only strong but fierce and violent after meat and drinke These and such like are naturall dreams I call them so because the rise or reason of them is seated in nature and they are such as have no other cause but what is common and naturall to man Nature let alone or left under such outward accidents will produce such dreames Seconldy There are diabolicall dreams the devill knows
ears to receive the word and then sealeth instruction upon them The Apostle speaking of some persons converted who were the fruit of his ministry saith Ye are the seale of mine Apostleship 1 Cor 9.2 3. that is ye confirme and ratifie my ministry that it is of God and that God is in it Now as the conversion of sinners and the building up of Saints is the seale of our ministry so the sealing of instruction upon the soule is the conversion of sinners and the edification of Saints When a sinner is converted his instruction is sealed upon him and when a Saint is built up and edified and increaseth in the things of God then instruction is sealed upon him also And untill we thus profit by the word we have the word as I may say without a seale nothing fastens upon us Thus much of the first designe of God in sending dreams and visions in those times it was to open the ears of men and to seale their Instruction This being only a generall benefit aymed at by those meanes we have those which are more speciall set downe in the words which follow Vers 17. That he may withdraw man from his purpose and hide pride from man This 17th verse containes two of those blessed ends or designes of God in revealing himselfe to man by dreams and visions or by visions in a dream of which Elihu spake in the two former verses as then he takes an opportunity to open the ears of men and seale their Instruction to fasten and fix his word upon them to make it stick and stay by them so in all this his purpose is That he may withdraw man from his purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 auferre erit vel mutare in melius The word rendred to withdraw signifies to take off or put away to remove or change for the better Isa 1.16 Put away the evill of your doings that is doe no more evill or as the Lord speakes by another Prophet Jer 44.4 O doe not this abominable thing that I hate we render the word in the other sense Job 27.2 He hath removed my Judgement farre from me There is in man a kind of settledness and resolvedness upon his purpose he will on but saith Elihu the Lord withdrawes him he stretcheth forth his hand and pull's him back He withdraweth Man Adam the earthly man The proper name of the first man is the common name of all men Man is earthly by nature and so are all his naturall purposes To draw an earthly man from that which is earthly is no easie matter only the power of God can doe it He withdraweth man From his purpose The word which we render purpose properly signifies a worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecit and so it is translated not only elsewhere but here by severall Interpreters Mr. Broughton is expresse That the earthly man leave off to work and then by work he means an evill work as by purpose an evill purpose The word work set alone usually signifies an evill work as the word wife put alone is taken for a good wife Prov. 8.22 He that findeth a wife findeth good every one that findeth a wife doth not find good there are many bad wives only he that findeth a good wife findeth good Vt a mâ—vâ—aâ— homo opus scâ— suum et animuâ— malum Iun So on the contrary the word worke standing here alone implyeth a bad work And to withdraw man from his work or from his purpose is to withdraw him from his evill work or purpose The Septuagint gives it clearly so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept that he may withdraw man from unrighteousnesse And Mr. Broughton glossing his own translation saith that he leave off mans work and do the work of God Againe This terme work seemes opposed to the thought or concupiscence of the inner man he withdraweth man from his work that his hand may not effect what his heart hath contrived that the bitter root may not bring forth evill and bitter fruit Or if we follow our translation the sence will be the same He withdraweth man from his purpose that is he checks and stops the inward motions and workings of mans heart and so keeps him from bringing it to perfection by an outward evill work Jam. 1.15 Then when lust hath conceived it bringeth forth sin and sin when it is finished brings forth death God in great mercy takes man off from his purpose when he finds him upon an evill device or purpose he crusheth the Cockatrice's egge that it may not be hatched and destroyeth the conception of those Babylonish brats that they may never come to the birth Mic. 2.1 Woe to them that devise mischief on their beds when the morning is light they practice it because it is in the power of their hand The work begins at the heart there 't is plotted and contrived the heart is the work house of sin now the Lord withdraws man from his purpose and will not suffer the inward work to be accomplished by the outward work Further we may refer these words either to what is past or to what is to come some translate referring it to what is past that he may turn Vt avertat hominem ab iis quâ— fecit Vulg. or withdraw man from those things which he hath done that is from those evills to which he hath already set his hand this is done by giving man repentance which is our being humbled for and turning away from any evill already committed Our translation refers it to what is intended to be done for that 's a purpose So the meaning is God doth these things that he may keep man from doing that evill or mischief which he hath resolved upon or at least is forming and hammering in his thoughts Abimelech had an evill purpose for the matter though possibly the purpose of his heart was not evill for he said to God and God said he spake true in the integrity of my heart and innocency of my hands have I done this Gen. 20.5 6. he was I say about an evill purpose for the matter when he thought to take Abrams wife from him but the Lord came to him in a dream and withdrew him from the evill of his purpose Laban intended evill or hard dealing to Jacob but the Lord met him also in a dreame and withdrew him from his purpose saying Gen. 31.24 Take heed thou speak not to Jacob neither good nor bad that is hinder him not in his journey either by threathings or by promises Thus man is taken off or withdrawn from evill purposes by preventing grace and from evill workes by repenting grace I shall prosecute the words according to our reading only which imports that when man hath some evill purpose upon his heart the Lord visits him in dreames and visions of the night to withdraw him from that purpose Hence observe First Man is very forward and eager upon
then ten thousand of those vanishing delights Yet how many are there who run themselves to the graves mouth and into the thickest throngs of those destroyers for the taking up of such pitifull and perishing delights who to please their flesh for a few moments in surfeiting drunkenness and wantonness bring many dayes yea moneths and yeares of paine and torment upon their flesh yea and not only shorten I meane as to what they might probably have had by the course of nature the number of their dayes but suddenly end extinguish them It hath been sayd of old Gluttony kills more men then the sword that is it casts â—â—em into killing diseases 'T is a maxime in warre Starve your enemy if you can rather then fight him cut his throat without a knife destroy him without drawing a sword that is with hunger Some are indeed destroyed with hunger and hunger if not relieved will destroy any man Yet surfeiting destroyeth more then hunger and 't is a more quicke and speedy destroyer We have knowne many who have cut their owne throats by cutting too much and too fast for their bellyes Pampering the Body destroyeth more bodies then starving Many while they draw nigh to their Tables their soules as Elihu here saith are drawing neere to the grave and their life to the destroyers Therefore remember and consider O ye that are men given to appetite as Solomon calleth such Pro 23 2. or rather as the Hebrew elegancy there hath it ye that are Masters of appetite studying your Bellyes till indeed ye are mastered by appetite to you I say remember and consider Health is more then meate and life then dainty faire All the content that intemperance can give you cannot recompence you for the paines that sickness will give you you may have pleasure for an houre or two and sickness for a moneth or two for a yeare or two And if all the pleasure we take in satisfying that which though it may be glutted yet will not be satisfied a lust cannot recompence the paines that are found in a sick bed for a few dayes moneths or yeares how will it recompence any for those everlasting paines that are found in hell where the damned shall be alwayes conversing with death and destruction and yet never dye nor be destroyed Fourthly Forasmuch as sickness is often accompanied with such grievous dolours and racking tortures let the sick pray much that they may be armed with patience who knows what tryalls and extremities sickness may bring him to Though the beginnings and first appearances of it are but small like the cloud which first appeared to the servant of Eliah onely of a hands-breadth yea though it begin but with the little finger of the hand yet as that little cloud did the whole face of the heaven so this little distemper may over-spread the whole body and put you to the exercise of all your patience it may hang and encrease upon you till it hath broken your bones and consumed your flesh and brought you to the graves mouth therefore pray for patience Lastly Let not the strong man glory in his â—â—â—ngth nor the healthy man in his health sicknesse may come shortly and then how strong soever any man is downe he must and lye by it There 's no wrestling away sickness any way if God send it and bid it come but by wrestling with God as Jacob did Gen 32. in prayer If you thinke to wrestle away bodily sickness by bodily strength and striving with it you will be throwne and get the fall Who can stand before a feaver or a consumption when they arrest us in the name of the Great King and carry us prisoners to our beds Therefore let no man glory in his strength if any man doe it shewes at present his morall weakness and his naturall weakness may quickly teach him another lesson and spoyle his glorying JOB Chap. 33. Vers 23 24 25 26. If there be a messenger with him an interpreter one among a thousand to shew unto man his uprightness Then he is gracious unto him and saith Deliver him from going down to the pit I have found a ransome His flesh shall be fresher then a childes he shall return to the dayes of his youth He shall pray unto God and he will be favourable unto him and he shall see his face with joy for he will render to man his righteousness THese words hold forth the third way by which God speakes or reveales himselfe to man and recovers him out of his sin As if Elihu had said When God hath brought a man to his sick bed and he yet continueth in his blindness not perceiving either his owne errour or the purpose and intention of God to him If then besides all this God so order the matter that in his mercifull providence he provideth for his further instruction and sends a speciall messenger as he doth me to thee an interpreter which is a singular favour of God to explain and expound the meaning of his dealings with him and what his owne condition is to bring him to a true sight and sence of his sin and to set him upright in the sight of God by the actings of faith and repentance this soone altereth the case and hereupon God is presently appeased towards him Then he is gracious and then many blessed fruits and effects of his grace doe follow and are heaped on him Here therefore we have a very illustrious instance of Gods loving kindness to poore sinfull man recovering and fetching him backe when he is as it were halfe dead from the gates of death restoring him both as to soule and body putting him into a perfect so farre as on this side heaven it may be called perfect state and giving him indeed what he can reasonably desire of him In the context of these foure verses Consider First The instrument or meanes by which God brings this about and that is by sending a messenger or a choice interpreter to the sick mans bed to counsel and advise him Vers 23. If there be a messenger with him c. Secondly We have here the motive or first moving cause of this mercy that is the grace or free favour of God then he will be gracious unto him and saith Deliver him from going downe to the pit that is being gracious he will give forth this word for his deliverance Then he is gracious to him c. v. 24. Thirdly We have here the meritorious Cause of this mercifull deliverance and that is a ransom I have found a ransom at the latter end of the 24th verse Fourthly We have the speciall benefits of this deliverance which are two-fold First Respecting his body He is delivered from the pit of death v. 24. And not only so but he hath a life as new as when he began to live His flesh shall be fresher then a childes the dayes of youth shall returne to him againe v. 25. Secondly We have the benefit respecting
in shall be unpunished Further God will not render to man according to the opinion he hath of himselfe A bad man and the worst of his workes may be good in his owne conceit He may flatter himselfe in his owne eyes untill his iniquity be found to be hatefull Psal 36.2 But God will render unto man according to what his workes are in truth Secondly God will not render to man according to the thoughts which others have of him and of his work some are high in the opinion not only of the world but of some Good men they have a name to be alive while they are dead and their workes dead workes but God will render to man according to that cleare certaine and infallible knowledge which himselfe by whom actions are weighed 1 Sam 2.3 hath of them Thirdly God will not render to man according to his good meanings when his workes are evill many will confesse they have done amisse but they had good intendments in it A right end will not excuse us if our way be wrong There is no pleading of meanings against commandements nor will sincerity of intentions cover the deformity and irregularity of actions The Apostle pronounceth a fearefull doome against those who sayd Rom 3.8 Let us doe evill that good may come whose damnation is just Fourthly As God will not render according to a mans good ends if his worke be evill so remember God will not render to man according to his good workes if his ends are bad Therefore consider your end when you enter your way and begin your worke Pro 21.27 The sacrifice of the wicked is an abomination to the Lord how much more when he bringeth it with an evill mind that is when he hath some bad end in doing it A wicked mans sacrifice is an abomination to the Lord at the best but much more when he hath base designes in his sacrifices or holy services Herod sayd to the wise men Math 3.8 Goe and search diligently for the young child and when ye have found him bring me word againe that I may come and worship him also It was a good worke to enquire after Christ and worship him but his end was to destroy him Jezebel pretended a holy fast but her end was to feast her selfe with revenge upon innocent Naboth The best workes of hypocrites will have an ill returne because they doe them with an evill mind There are three sorts of good workes which will never turne to a good account First Those good works which are done but for a season temporary good workes or the good workes of temporary professors such as are described Math 13.5 7. by the 2d and 3d grounds who bring forth for a while but afterwards fall away such good workes I say shall not have a good reward If your goodness be as the morning cloud and as the early dew it passeth away it will doe you no good He that endureth to the end shall be saved and none but he Math 10.22 Christ exhorts the Church Rev 3.11 Hold that fast which thou hast that no man take thy crowne They loose the good workes they have done who hold not out in doing them It will not advantage us to begin in the Spirit if we end in the flesh Secondly Those good works which are trusted to or boasted of will never make a good returne Though a man should continue doing good all the dayes of his life yet if he buildeth his hope upon it his hope shall be cut off and his trust that is what he trusteth to shall be a spiders web that is weake like that because like that woven out of his owne bowels he shall leane upon his house but it shall not stand he shall hold it fast but it shall not endure Job 8.14 15. you and your workes will perish together if you depend upon your workes Good workes trusted to are as dangerous to the soule as evill workes persevered in Thirdly Those good workes which are done for base ends to serve men or to compasse a worldly interest shall have no reward from God but that which shall be upon every soule that sinneth and repenteth not anguish and tribulation JOB Chap. 34. Vers 12 13. Yea surely God will not doe wickedly neither will the Almighty pervert Judgement Who hath given him a charge over the earth or who hath disposed the whole world ELihu proceedeth in the proofe of this poynt the vindication of the righteousnesse of God with a strong asseveration Vers 12. Yea surely There is a mighty force of affirmation in the originall words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Irgons est in origi-nali assertionu vis we may parallel them with those assertive speeches frequently used by our Saviour Jesus Christ in the Gospel Amen Amen Verily verily I say unto you Yea surely is as much as verily verily as if Elihu had sayd There is no question to be made of what I affirme that God is righteous or will not doe wickedly as the Apostle writ to Timothy about the great mystery of the Gospel God manifested in the flesh 1 Tim 3.16 without controversie great or as the word imports confessedly on all hands great is the mystery of Godlinesse so here Elihu might speak to Job This is a truth beyond dispute or controversie an unquestionable truth and such a truth that if once confessed will quickly determine all the Questions which are depending between you and me There are some Master-truths ruling truths such a one is this in the text Yea surely or undoubtedly God will not doe wickedly Hence note It becomes us to grow up into highest confidences about the truths of God especially about the truth and Justice of God We should not be as meteors hanging in the ayre speaking with hesitation possibly it is so peradventure it is true but as the Apostle directs the Collossians Chap. 2.3 We must labour to grow up unto all riches of the full assurance of understanding as there is a full assurance of faith in believing of hope in waiting or expecting so also of understanding in apprehending the things of God We should be in a sense Masters of truth and then we are so indeed when truth hath fully mastered us and prevailed upon both our judgement and affections and we are led captive by light to the love and obedience of it We have cause to bewayle those much more have they cause to bewayle themselves who are but Scepticks or Questionests in Religion never coming to a poynt nor able after a due making up of their thoughts to say Thus it is and by this we will abide as Elihu did in the then present case delivering himselfe confidently yea surely or verily verily God will not doe wickedly To cleare the meaning in this Negative assertion we must take in the highest affirmatives of the holinesse and Justice of the righteousnesse truth and faithfulnesse of God For it sounds like a flat and low commendation of God to say
hath the command of so he hath a use for every creature Isa 7.18 The Lord shall hisse for the fly if God doe but hisse to the fly or any creature on earth yea to the devills in hell they are at his call and doe his will though they intend it not Further though God can doe all himselfe yet he useth various instruments that he may indear man to man or that no man may say he hath no need of another Thus the Apostle argues 1 Cor 12.21 The eye cannot say unto the hand I have no need of thee nor againe the head to the feete I have no need of you Surely then the feete cannot say to the head we have no need of thee nor the hand to the eye we have no need of thee That Creatures may shew their love to one another and see their need of one another God is pleased to give them a charge to worke and dispose of the things in the world though the charge and disposure of the whole world be in himselfe Now if the Lord be thus invested with all power originally and essentially then I would mind those who are in power of two things and those that are under power of one First Let them that have power remember to use it for God They that have but family power should use it for God how much more they that have power over nations Psal 2.10 11. Be wise now therefore O ye Kings be instructed ye Judges of the earth serve the Lord with feare and rejoyce with trembling When he saith serve the Lord with feare I suppose he doth not intend it in that notion of serving the Lord as serving him denotes our holinesse and obedience in generall but when he saith serve the Lord with feare his meaning is serve him so in the exercise of your power and in your places as you have power in your hand as you have received a Charge or Commission from God over this or that part of the earth so serve him with feare in the use of that power As man ought in all the service of God to be in a holy feare so especially when he serveth God in the administration of power because all power is from God And therefore which is the next thing I would hence mind those of that are in power Secondly Remember The day of account must needs be a sad day to those who abuse their power to the oppression of man and chiefely to those who turne their power against God that is against the wayes and truths of God against the servants and people of God against the ends and designes of God God will call such as have had any charge over the earth to an account and let them who either of these wayes abuse their power consider whether such accounts will passe as they must give Surely when the day of the Lord shall be upon such Oakes and Cedars upon such mountaines and hils as the Prophet Isa 2.13 14. calleth the Powers and Princes of this world they will even be forced as he describes them at the 19th verse to goe into the holes of the rockes and into the caves of the earth for feare of the Lord and for the glory of his Majesty when he ariseth to shake terribly the earth It is bad to be abused by the power of man but 't is worst for that man who abuseth his power Thy terriblenesse hath deceived thee saith the Prophet Jer 49.16 and the pride of thine heart O thou that dwellest in the clefts of the rocke that holdest the height of the hill that is thou that art in high power and also holdest thy height thou art deceived and thy terriblenesse hath deceived thee because thou hast been able to terrifie many with thy power therefore thou hast presumed that none shall ever terrifie or trouble thee This vaine confidence hath deceived thee for as it followeth in the latter part of that verse though thou shouldest make thy nest as high as the Eagle I will bring thee downe from thence saith the Lord that is I will bring thee to a reckoning for terrifying those with thy power whom thou shouldest have protected by it Lastly This is matter of great Comfort to all good men who are under power though rhey are wronged and oppressed by the power of man this may support them God hath power over all the earth he hath the Charge and he will see them righted one time or other Eccles 3.16 17. Moreover I saw under the Sun the place of Judgement that wickednesse was there and the place of righteousnesse that iniquity was there I said in mine heart God shall judge the righteous and the wicked for there is a time for every purpose and for every worke And if for every purpose and worke then surely for this the reviewing of the unrighteous judgements of the Princes and Powers of the earth who hold the places of Judgement and righteousnesse to punish the perverting of which the Lord who is Prince of the Kings of the earth often powreth contempt upon Princes Psal 107.40 41. and causeth them to wander in the wildernesse where there is no way yet setteth he the poore on high from affliction and maketh him familyes like a flocke For as the Holy Ghost saith Psal 138.6 7. Though the Lord be high yet hath he regard to the lowly but the proud he knoweth a farr of hereupon his faith riseth up to a full assurance in the next verse Though I walke in the midst of trouble thou wilt revive me thou shalt stretch forth thine hand against the wrath of mine enemies and thy right hand shall save me Thus much for the argument here used the Lord is righteous for he hath all power in his hand and he hath no reason upon any account in the world to pervert power yea for him to doe any thing that is not righteous were to act against himselfe even against his owne being and blessednesse who is God blessed for evermore JOB Chap. 34. Vers 14 15. If he set his heart upon man if he gather unto himselfe his spirit and his breath All flesh shall perish together and man shall turn to his dust IN these two verses Elihu perfects the proofe of what he lately asserted that God is just and that there is no unrighteousnesse in him v. 12. yea surely God will not doe wickedly neither will the Almighty pervert Judgement For as Moses in his dying song describes him He is the rocke his worke is perfect for all his wayes are judgement a God of truth and without iniquity just and right is he The first argument for the confirmation of this was opened at the 13 verse And it was grounded upon the absoluteness and universality of his dominion Here we have a second argument from the sweet temperament of his power and goodness God hath power enough in his hand at once to destroy all flesh and to command every man back into the dust But
he doth not thus put out his power We live and live comfortably we enjoy not only our lives but many mercies of this life and therefore surely God doth not deale rigorously much lesse unrighteously with man He that doth all men good beyond their deserts will not punish any man beyond his demerits He that doth not exercise his power alwayes where he might will not exercise it all where he ought not That 's the summe and scope of Elihu in the context under hand Vers 14. If he set his heart upon man To set the heart upon any thing or person is a Scripture expression often used noting more then barely to think upon or mind both or either It signifieth to have deep and serious thoughts to think with consideration and attention yea with some height and heat of affection And all this whether that thing which the heart and affections are set upon please or displease be comfortable or grievous for both love and hatred hope and feare are thoughtfull of and sollicitous about their severall objects Hence that caution Psal 62.10 If riches encrease set not your heart upon them we naturally love riches and therefore as naturally spend many thoughts both how to get and how to keepe them If a man have riches or an encrease of riches it is not unlawfull for him to thinke or them yet we should be as sparing of our thoughts that way as can be our thoughts and the bent of our soules should alwayes be upon God but that which the Psalmist forbids is the setling of our hearts As if he had sayd Let not your thoughts stay or dwell there Riches are themselves transient things therefore they should have but our transient thoughts Set not your hearts upon them for they may quickly be unsetled Samuel bespake Saul in the same language about a worldly concernment when he went out to seek his fathers Asses 1 Sam 9.20 Set not thy mind on them 'T is like Saul was over-burdened with this thought What 's become of or what shall I doe for my fathers Asses Be not sollicitous about them saith Samuel greater things are towards thee Abigail useth the same forme of speaking to David concerning Naball 1 Sam 25.23 Let not my Lord regard this man of Belial lay not to heart what Nabal hath sayd or done Thus Jonadab took off Davids feare that in one day he had been deprived of all his Sons 2 Sam 13.33 Now therefore let not my Lord the King take the thing to heart to think that all the Kings sons are dead for Amnon only is dead We are as apt to set our heart upon our losses as upon our enjoyments And to shew how little Pharoah regarded the heavy hand of God upon him it is sayd after Moses had turned all the waters that were in the river to blood Exod 7.23 And Pharoah turned and went into his house neither did set his heart to this also That is he slighted what God had done Let God speak and strike once and againe Apponere cor est vello decernere constituere q. d. Si ei suus animus suggererit Vatabl yea a third time yet hard-hearted men doe not lay it to heart nor set their heart upon it Thus here in the Affirmative it is sayd of God If he set his heart upon man that is if he doe but intend and mind this matter he can quickly bring it about even the perishing of all flesh If he set his heart upon man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Valet contra Si poneret concra eum cor suum i. e. si sibi proponeret hostiliter eum aggredi Pisc The text is rendered also If he set his heart against man The Hebrew particle signifieth not only upon but against Amos 7.16 Prophesie not against Israel c. And the generall sence of that reading may be given two wayes First If he set his heart against man to enquire strictly into his life and wayes if he should critically mark all his errours or faults and so resolve to proceed against him he might soon make an end of him as it followeth in the next verse As the strongest so the best and holyest of men are not able to stand before him Thus the words are an answer given by Elihu to that frequent request of Job that God would let him come near to judgement and hear his cause argued and debated before him even at his Bar but saith Elihu according to this sence If God set his heart against man if he doth but strictly enquire into his condition course and conversation it would be sad with him All men must perish Those two places in the Psalmes answer this interpretation fully Psal 130.3 If thou Lord shouldst mark iniquities O Lord who should stand That is No man shall We cannot stand in our righteousness before God how then shall we stand in our iniquities And therefore the second Text deprecates the Lord 's severe enquiry into our purest and most perfect services Psal 143.2 Enter not into judgement with thy servant for in thy sight shall no man living be justified Secondly If he set his heart against man that is If he have a general purpose to destroy and ruine him by his absolute Soveraignty he can easily do it what God hath a minde to do or only willeth it to be done he hath power enough to do it He can make any man miserable and not only strip him of the comforts of this life but of his life too And as he hath power enough if he would use it so he hath soveraign unquestionable authority enough to bear him out in the use of his power Now seeing God who is cloathed with this absolute power yet doth not exercise such a power but having given man a being continues to very many men a comfortable being in this world and doth not willingly grieve or afflict any of the children of men nor execute any vengeance upon them without their desert surely then God is righteous he will not do wickedly Thus we have the importance of the Translation If he set his heart against man We say which also beareth fairly enough the same sence If he set his heart upon man Si direxerit ad eum cor suum spiritum illius flatum ad so trahet Vulg. If he gathereth unto himself his Spirit and his breath Some render it thus If he set his heart upon or against man he will gather unto him his spirit and his breath and then as it followeth All flesh shall perish together We repeat the supposition according to the Hebrew Text If he set his heart upon man If he gather to himself his spirit and his breath then c. Take either reading the general sense is the same and in brief 't is this If God have a minde to it he can quickly thrust all men out of the world He that gave man his spirit and his breath can at pleasure recal both and then
fully instructed that they will hear no more instruction nor learn any other lesson they are past the School yet alwaies they who know much in their own conceit are least knowing in truth and reality there is nothing doth so much hinder the receiving of knowledge as an imagination or proud prepossession of it The sluggard saith Solomon Prov. 26.16 is wiser in his own conceit then seven men that can render a reason They which have least reason are the greatest neglecters of it only an understanding man is willing to hear that he may gain more understanding Therefore Elihu admonisheth Job If now thou hast understanding hear this and hearken to the voice of my words What Elihu would have Job hear and hearken to followeth in the next verse and in those which follow to the end of the 33d verse Vers 17. Shall even he that hateth right govern and wilt thou condemn him that is most just This is matter indeed worth the hearing and hearkning to Shall even he that hateth right govern Shall he He shall not or at least should not he ought not he of all men is the unfittest man to govern that is to do all men right who hateth right The Interrogation leads us to this strong Negation or indignation rather What! He that hateth right whose very spirit is against it whose affections withdraw from it is he made up for a Governour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judicium significat ordinem quo quicquid in loco convenienti constituitur sic odiens judicium est qui non subscribit divino ordini Coc. The Hebrew word notes right from man to man Justice or righteousness consists in the due order and comly disposition of things and affairs transacted and dispensed in this world from man to man or between man and man it imports also that order into which the most wise providence of God placeth both things and persons we may take it here in both or either of these sences Shall he that hateth right Govern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ligavit alligauit Dominari etiam significat quod qui dominatur suis liget praeceptis legibusque transgressores Pagn The word rendered to Govern hath a threefold signification in Scripture First and most properly to binde up Secondly by a Metaphor to heal because there is so great a use of binding in healing the skilful ligature of a wound or of a broken limb is of so much consequence in Chirurgery or the art of healing that binding alone is put for healing that which is well bound is in a fair way to healing We finde both these acts put together in that great promise of the Churches glory under the Gospel Isa 30.26 Moreover the light of the Moon shall be as the light of the Sun c. in the day that the Lord bindeth up the breach of his people and healeth the stroke of their wound Many learned Translators render the word here by binding or healing or by binding as it refers to healing The Vulgar Latine gives it passively Numquid qui non amat judicium sanari potest Vulg. Can he who doth not love right be healed The sence of which reading is this God doth not use to heal or binde up the wounds of those who hate Right or Justice Why should the wounds of those Magistrates be healed who have no care by doing right to heal the wounds of others I shall not stay upon this Translation because the Original Text clearly carryeth an active signification And some who retain this sence of the word translate it actively An etiam odio habentis judicium obligaret sc vulnus Jun. Shall or will God heal him that hateth right Surely he will not If a man hate Justice and right how can he expect that God should be a healer to him And thus it is expounded in reference to Job who complained that God did not heal him of his wounds his wounds though great were not cured now saith Elihu Will God heal him that hateth right that is who doth not approve of that which is right or as it followeth An etiam is qui odio habet jus obligaret vulneratum Pisc who condemneth him that is most just as Elihu charged Job to have done Again another renders Will he that hateth the right heal the wounded The sence of which reading is given thus Surely God who is ready to binde up and heal the wounds of those that are afflicted when they repent is no hater of right no perverter of Justice as thou O Job hast said God doth seeing God is ready to heal the wounds and binde up the sores of humbled sinners how unjustly hast thou charged him with perverting of justice The Tygurine version gives it thus Will he that hates right An qui odit judicium Chirurgos imitaretur Tygur act the part of a Chirurgion Will he binde up and heal Doubtless he will not but will rather wound and afflict vex and trouble more and more instead of being a healer Either of these renderings bear a good sense of this Scripture yet I shall rather take up our Translation and insist upon it And therefore Thirdly The word signifies tropically to rule or govern Verbum ligandi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sumitur pro imperare vel rerum potiri quia qui imperant ligant c. Merc. Leges a ligando dicuntur and the reason ariseth clearly from the proper signification of it because he that is a Ruler or a Governour is also a binder and a healer Magistrates binde the people that are under them to order they binde them by their Laws Laws are as bonds they have a binding power they binde either to obedience or to punishment and therefore Magistrates are binders they binde the unruly and disobedient they binde with the rule of the Law and with the penalties of the Law When any break the rule of the Law then they fall under the penalties of the Law so that every way a Magistrate is a binder and as he is a binder so a healer The Laws of Government by which people are bound are for their healing for the healing of their manners and corruptions as also for the healing of those whom they have oppressed or wounded by their evil manners and corruptions Further all Governours should and righteous Governours will improve their power and authority for the healing of those differences that arise among their subjects or those over whom they are set In all these respects Magistrates are healers and binders Thus the Prophet Isa 3.6 7. expresseth them When a man shall take hold of his brother of the house of his father saying thou hast clothing be thou our Ruler and let this ruine be under thine hand Here is a breach a ruine in the State or Commonwealth let this be under thy hand do thou undertake the cure of this but in that day shall he swear v. 7. I will not be a healer We
of Paul was great in blaming Peter openly and Peters meeknesse was as great in bearing that blame Gal 2.14 Nor doe I know whether the patience of Job were greater in bearing the great afflictions that God layd upon him or in bearing the great reproofs which this man layd upon him I grant he complained often of those bitter reproaches which his three friends cast upon him charging him for a wicked man or a hypocrite and then he replyed and replyed home but here Elihu reproved him sharply for his rash speeches and intemperate carriage under his affliction and he tooke it both meekly and silently A good man will not storme nor rage nor revile nor threaten when he is justly reprehended but lyes downe under it and takes it quietly yea thankfully and goes home and blesseth God that he hath met with a knock These are very hard words Thou hast spoken words without wisdome But Job seemes to confesse and patiently beare them It is best for us not to doe or speak any thing that deserves a reproofe and 't is the next best to receive a reproofe well for what we have either done or spoken ill JOB Chap. 34. Vers 36 37. My desire is that Job may be tryed unto the end because of his answers for wicked men For he addeth rebellion unto his sin he clappeth his hands amongst us and multiplyeth his words against God IN these two verses Elihu windes up his second speech to Job and in them we have two things considerable First his motion made in reference to Job at the beginning of the 36th verse My desire is or this is the thing that I move for that Job may be tryed unto the end Secondly we have the reason of this motion which some make three-fold others foure-fold taking the latter part of the 36th verse for one of the foure My desire is that Job may be tryed to the end why First Because of his answers for wicked men Secondly I desire he may be tryed unto the end why for he addeth rebellion unto his sin Thirdly I desire he may be tryed unto the end why he clappeth his hands amongst us and Fourthly I desire he may be tryed to the end why he multiplyeth his words against God Others take the latter words of the 36th verse only as the subject matter about which Elihu desires Job may be tryed that is concerning his answers for wicked men And so the 37th verse containes three reasons why he desires he may be brought to that tryall Vers 36. My desire is that Job may be tryed So we translate and we put in the margin O my father most or many translaters put that into the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluit cupiit undo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pater quasi benevolus dictus Pater mi probetur Job usque ad victoriam Iun O my father Let Job be tryed unto the end The first word of the text hath a two-fold signification some taking it as an application to God by the name or title father The reason of this difference is because the roote of that Hebrew word which signifies a father signifies to desire to will or wish Mr Broughton renders O my father and he adds O my father which art in heaven Let Job be tryed unto victory As if Elihu saith he looking up to heaven by O father meant what followeth O father which art in heaven And he quotes Abraham Peritzol a learned Rabbin expounding the words so translated at larg Father is one of the sweetest and most honourable compellations of God Isa 63.16 the whole Church of the Jewes is brought in bespeaking God in that Relation Thou art our father though Abraham be ignorant of us c. And God speaking of himselfe saith Mal 1.6 A son honoureth his father if I be a father where is my honour Apud Gentiles pater commune nomen erat Deorum undo Diespiter Merspiter Jupiter It was usuall even among the heathens to adde the name father to their Idol gods thereby to expresse their reverence or veneration of them O my father They who embrace this translation take speciall notice of that pronoune My O my father He doth not say only or barely O father but O my father Those appropriating possessive pronouns mine thine have a kinde of deliciousnesse in them and breath aboundance of affection Luther sayd the sweetnesse of the Gospel lyeth in pronounes when a believer can say with believing Thomas My Lord and my God Those things or persons which we love most we call ours we say of a single speciall friend he is mine and to say such a one is mine is as much as to say he is much beloved much prized or esteemed by me he as it were lies next my heart property rayseth the price of all good things We rejoyce in God most when we can call him ours and so doth God in us when he takes us for his owne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex quo omnis paternitas Vulg Paternitatis nomen ex seme ipso largitur omnibus sicut enim solus bonus dicitur quia bonitatem alijs communicat c. Hieron in Epist ad Ephes cap 3. We have a meeting or union of severall possessive pronouns in one verse Cant 8.12 My vineyard which is mine is before me My mine before me implying how much Jesus Christ did appropriate the Church unto himselfe or how much he thought himselfe concerned in the prosperity of the Church And as the Title Father is sweet and comfortable so glorious and honourable God is the father of all and all fatherhood is derived from God That of the Apostle Eph 3.15 which we translate of whom the whole family c. Others render the whole fatherhood in heaven and earth is named For as God only is good and other things are good only by communication from him so God only is a father and all other fatherhood is by derivation and communication from him O my father let Job be tryed unto the end We say My desire is The Hebrew text is as cleare for that and whether we say O my father let Job be tryed or my desire is that Job may be tryed to the end the general sense is the same We render the word by desire Chap 9.26 where Job tells us that his life or the life of man is like the swift ships we put in the margin ships of desire it is this word that is like those ships which being most desirable as being laden with the richest and most precious commodities make most hast home to their harbour or proper Port. Thus here My desire or the thing that I strongly wish is c. The Chaldee paraphrase renders My will is or I will Volo ego ut probeâ—ur Job c. Targ That Job may be tryed But had not Job been tryed already was there any need to call him to a farther tryall had he not been in the furnace a long time why then doth