thy mouth for ever speak not thus to God If thou art as thou canst not deny a thing formed by God then say not why hast thou made me thus And as now thou strivest with God about that which thou canst not understand so at last though now thou dost not thou shalt understand that thou oughtest not to have striven with him about it And indeed if men have a mind to strive with God they may find as many occasions for it in the doctrine of his conditionall decrees of foreseene faith repentance and persevering obedience as in his absolute We shall never want matter of quarrelling with God till we have learned simply that is graciously to submit Secondly This truth should much more quiet our spirits and stop our strivings in reference to our temporall estate And that First As wrapt up in common with others Did we consider the soveraigne power of God in ordering the affairs of Nations and Churches we would glorifie him in a gracious silence however we see things goe with them The Scripture urgeth us often to this fixednesse of mind in the midst of all publick revolutions and changes upon this only account Heare David Psal 46.9 10. Come behold the works of the Lord What works ruining works what desolation he hath made in the earth God made strange work in the World at that time Those countryes which before were as the Garden of God became like a desolate Wildernesse who was able to beare this with patience Yet the Spirit of God saith in the next words it must be patiently borne when God lets men strive and warre with one another to a common confusion yet no man may strive with God about it and the reason given why no man may is only this which is indeed all the reason in the world He is God So it follows in the Psalme Be still and know that I am God As if the Lord had said not a word do not strive nor reply whatever you see hold your peace know that I being God I give no account of any of my matters Thus the Prophet cautions the whole world Zech. 2.13 Be silent O all flesh before the Lord doe not dispute the doings of God doe not murmure at them for he is raised up out of his holy habitation That is God is going to work as a man raised out of his bed is therefore doe not you trouble your selves nor rise up against him in your words or thoughts what work soever he makes Like counsell is given Psal 75.5 Lift not up your horne on high speak not with a stiffe neck for promotion cometh neither from the East nor from the West nor from the South But God is the Judge he putteth down one and setteth up another All great changes proceed from his judgment take heed of judging the sentence of the great Judge Remember That he whose name alone is Jehovah is the most high over all the earth Psal 83.18 Againe This is as true if we respect the private or personall estate of any man If God makes a man poor in estate or despised in the World if he make him sick or weak in body he must not say unquietly why doth God thus If he taketh away our Relations if he empty our families we must not strive with him When old Ely had received one of the saddest messages that ever was sent man It is the Lord said he let him doe what seemeth him good 1 Sam. 3.18 So David Psal 39.9 I was dumb I opened not my mouth because thou didst it Psal 62.1 Truly my soul waiteth patiently upon God The word is my soul is silent before God And Psal 42.5 How doth David chide his soul for making a noyse Why art thou disquieted O my soul hope thou in God But you will say May we not at all strive what ever God doth in the World or with us must we sit downe under it or rest satisfied in it and say nothing I answer First we may and ought to be very sensible of all the dealings of God But we must not be unquiet under any of them It is one thing to feele the smart and another thing to dispute the rod. Some are under a kind of Stoicall stupidity they doe not strive with God because they doe not mind what God doth they are not sensible Others are stout sturdy and proud spirited they care not for the crosse they slight and despise rebukes Thus or upon these grounds not to strive with God is as bad if not worse then that striving with him which this poynt disswades and disapproves We may yea we ought to take notice of every stroak we receive from God Secondly As we should be sensible of the hand of God at any time upon us so we may pray for the removing of his hand 'T is not a sinfull but a gracious act to strive with God by prayer for deliverance out of trouble Thirdly A man under the Rod may use means to get it off and free himselfe from it even while he is quiet under it So then the quietnesse of mind in our afflicted condition here intended and pressed is opposed only first to fretting and repining Secondly to vexing and tumultuating Thirdly to distracting cares Fourthly to desponding fears Fifthly to killing sorrows Sixthly to uncomposednesse of spirit for our callings Seventhly to hard thoughts of God Eighthly to the using of any unlawfull meanes to help or rescue our selves out of the hand of evill And that we may be preserved from all these strivings against God and unquietnesse of spirit under any of his saddest and darkest dispensations which will certainly run us upon some of if not all those eight most dangerous rocks last mentioned Let me lay down a few considerations why we should not strive with God in such a manner And prescribe some preservatives to keep us at the greatest distance from it First Consider to strive with God dishonours God and darkens his glory for hereby we call his wisdome and goodnesse yea his truth and faithfulnesse to us in question What can be done more dishonourable to God then this God resented it as a great dishonour that Moses and Aaron did not sanctifie him that is give glory to his name before the children of Israel Num 20.12 and therefore told them Ye shall not bring the children of Israel into the land which I have given them As if he had sayd Ye have not honoured me as ye ought in this thing and therefore I will not honour you in that But what is it that Moses and Aaron did not sanctifie God in it was saith the text in not believing And what is that at best but a striving with God as to the truth of his word and his faithfulnesse in fulfilling it Secondly Such striving with God hinders the exercise of grace and stops the worke of the new creature He that striveth with God by way of murmuring can never strive with God by praying and believing
heare and consider the matter let them speake their minds we should not leane to nor rely upon our owne understanding in the things which concerne our selves only much lesse in those wherein others are concerned more then our selves Eyes see more then an eye And though it be an argument of too much weakness to see with other mens eyes yet it is an argument of much goodness and humility to call in the helpe of other mens eyes Secondly Note The more wise men agree in any matter the greater is the Conviction One man may speak to Conviction but if many speak the same it is a very strong Conviction Many I confesse may center and agree in a wrong Judgement yet we ought to have a reverend esteeme of and not easily differ from that Judgement wherein many wise and understanding men agree Christ speaking of Church-proceedings and censures saith Math 18.19 If two of you who constitute the least number much more if a greater number of godly wise men shall agree on earth as touching any thing that they shall aske it shall be done for them c. So still the more wise holy and learned men agree in any poynt the greater is our conviction and the stronger our obligation to submit to it He that doth not heare a single brother his fault is great much more if he heare not two or three most of all when he doth not heare the Church speaking to him and testifying against him in the name of Jesus Christ Thirdly Elihu having made a long discourse appeal's to wise men Hence note He that believeth he hath spoken truth is not afraid to have it considered by those who are best able to judge what is true Truth feares not any test or tryall He that offers pure gold and silver cares not who toucheth it or takes the Assay Wisdome is sure enough to be justified of her children They who understand truth and love it can doe nothing against the truth but for it Fourthly Elihu having discoursed long is willing to referre it to men and to let them judge of it Hence note He that hath spoken truth in his uprightness hath reason to believe that he shall have the Consent of the upright with him There is a samenesse of spirit in all wise and godly men for the maine and for the most part it is so in particulars If a godly man conscienciously judge such an opinion to be truth he may be much assured that other wise and godly men will be of his opinion too He dares say as Elihu Let wise men hearken unto me Fifthly and lastly In that Elihu makes his appeal to wise men to men of heart Note All men are not fit to give their Judgement in a case All are not Competent Judges nor prepared to give an opinion and if they doe 't is not much to be regarded wise men specially godly wise men men of a holy understanding are the men whose judgement and opinion is to be regarded Elihu having bespoken the thoughts and opinion of wise men seemes to give his owne in the next words Vers 35. Job hath spoken without knowledge and his words were without wisdome When Elihu had offered it to the Consideration of wise and understanding men whether Job had spoken right about that great poynt Submission to the absolute Soveraignty of God he forbare not first and plainly to declare his owne understanding of it Job hath spoken without knowledge The Hebrew is not in knowledge or not knowingly that is ignorantly foolishly a very high charge Job hath spoken without knowledge yet we are not to understand it as if Elihu thought Job an Ignorant or an unknowing man he could not but know otherwise but as to this particular case he reports him as a man that had spoken without knowledge and declared himselfe both beside his duty and the rule Hence note They who are very wise and knowing in many things yet may be out in some The best of men are not perfect either in grace or knowledge We may know much and yet come short in what we ought to know A man may speak some things very understandingly and yet speak other things very erroneously A Job may be out sometimes Job hath spoken without knowledge And his words were without wisdome When the Lord comes to decide this great Controversie in the last Chapter of this Book he tells Job's three friends that their words had not been right as the words of Job and yet here Elihu saith Job's words were without wisdome or not in wisdome When God said the words of Job were right we may understand it that they were so according to their general tenour or they were so comparatively to what his friends Eliphaz Zophar and Bildad had said in his case or at least his last wo ds after God had throughly convinced and humbled him were so though in many things he had fayled in speech or spoken those things which were not right before Yet here Elihu spake truth while he sayd his words were without wisdome in the speciall poynt he had to doe with him about and so much Job himselfe acknowledged I have spoken once yea twice but I will speak no more I will no more set my wisdome against the wisdome of God nor presume to have things goe according to my mind let God doe what he will with me hereafter Consider how well this good man tooke the plain-dealing of Elihu It might be expected that Job would quickly have risen up in passion especially when he heard himselfe thus urged But being convinced with what Elihu spake he gave him not a word much lesse an angry word Hence note A good man where he is faulty will heare reproofe with patience A gracious heart will soone be angry with himselfe for speaking or doing amisse but he can take it well to heare himselfe reproved when he hath indeed either spoken or done amisse Nor are there many greater and clearer arguments of a gracious heart then this To beare a reproofe wel is a high poynt of commendation Grace may be shewed as eminently by our patience when we are rebuked for doing that which is evill as by our forwardness and zeale in doing that which is good When Nathan the Prophet applyed the parable home to David after he had not only committed but continued long impenitently in his grievous sins of adultery and murder telling him to his face Thou art the man 2 Sam 12.7 and not only telling him so but at once upbrayding him with all the former benefits and kindnesses of God to him threatning him with many dreadfull future judgements v. 8 9 10 11 12. when I say he was thus sharply dealt with it might have been feared that this Great king would have risen up in passion and roared like a fierce Lyon upon the Prophet yet we heare nothing from him but words of sorrowfull confession and humble submission v. 13. I have sinned against the Lord. The boldnesse
them more like to God then younger men Secondly Look to the speciall way wherein Elihu shewed reverence to his Elders even by his long silence he did not rudely not rashly breake into discourse but waited till they had done This modesty of Elihu is both commendable and imitable who would say nothing as longe as Job or any of his friends had any thing to say Mira in hoc elucet antiquuorum in publicis concertationibus gravitas et stupendum inviolabilitèr servati in dicendo ac respondendo ordinis exemplum Bold because they were elder then he As the light of nature teacheth reverence to the aged in all cases so more particularly in this There shines as to this poynt an admirable comlinesse in the disputes of the Ancients and a most eminent example of order inviolably kept both in proposing and answering Their rule or maxime was Let the Seniors speake let the Juniors hear Let Old men teach let young men learne It is the note of a learned Commentator upon this place from what himselfe had observed Living saith he once at Paris in France where in a Monastery Majores natu loquantur juniores audiant senes doceant adolescentes discant Pulcherrima disciplinae sententia Drus three Indians were brought up and instructed in the Christian Religion I could not but admire to behold how studiously and strictly they kept to the Lawes of speaking the younger not offering a word till the Elder had done The practice of these Indians brought with them out of Heathenisme may reprove the imprudence of many yea the impudence of some young men among us who will be first in talk when their betters and elders are in place The Prophet threatned this as a great judgment Isa 3.5 The Child shall behave himself proudly against the Ancient The child is not to be taken here strictly but for any inferiour in age though possibly himself be arrived to the state of manhood As if the Prophet had said there shall be a generall confusion among all degrees of men without respect had to age or place every stripling will take the boldness to talk and act unseemly before his betters Obeysance and silence bowing the body and holding the peace are respects which ought to be paid to our Superiours whether in time or authority But as young men should not be forward to speak in the presence of their elders so they should not be afraid to speak when there is cause for it especially when their elders forbear or refuse to speak any more Thus Elihu who had long kept his mouth as David in another case did Psal 39.1 with a bridle and was dumb with silence yet at last his heart was hot within him and while he was musing the fire burned and as it followeth he spake with his tongue Vers 5. When Elihu saw that there was no answer in the mouth of these three men then his wrath was kindled When Elihu saw it that is when he was as much assured of it by their gesture and carriage as if it had been visible that those three men had no more to say or would say no more for the words may be referred indifferently to their will or power when I say he saw they had no more to say Either first to convince Job of error or secondly to defend the truth of God which they had undertaken when he saw this his wrath was kindled at that instant time and for that very reason his wrath was kindled Some conceive as was shewed before that this anger proceeded from the passionateness of his spirit and so tax him with it as his fault but I rather consent with those who say it proceeded from his zeal for God and so it was his vertue and his praise I have met with these words two or three times already since I entred upon this Chapter and therefore I shall not stay upon them here And as this anger of Elihu was spoken of before so the same reason which was given before of his anger is repeated and reported hear again Then his wrath was kindled because they had no answer in their mouths that is because they had no more to say against Job whom they had condemned and because they had no more to say for God whose cause in afflicting Job they had defended I shall only adde a few brief Notes upon this Verse and so passe on First Some men answer till they have no more to answer 'T is very possible for a good and a wise man to be at the bottom of his reason in some points or to be brought to such a wall that he can go no further David saith I have seen an end of all perfection which as it is true of all outward commodities and conveniences which men enjoy so both of their corporal and intellectual abilities or of what they can either do or say The best of men may see the end of their best perfections in all things but Grace and the hope of Glory Their stock and treasure may be quite spent their spring exhausted and they gone ro their utmost line and length There 's no more answer in their mouth nor work in their hand Secondly note It may put a wise man into passion to see how ill some wise men use their reason or that they can make no further use of it Then was the anger of Elihu kindled when he saw they could answer no more or that there was no answer in the mouth of these three men Thirdly As the anger of Elihu is often spoken of so still we find some what or other is assigned as a ground of it Whence note We should see good reason for our anger before we are angry whether in our own cause or in the cause of God There is nothing can excuse anger but the cause of it Reason is a good plea for passion And he that hath a true reason for his anger will probably manage his anger with reason yea and mingle it with grace And so his proves not only a rational but a gracious anger Fourthly note Provoked patience breaks out into greater passion In the former Verse we find Job waiting he waited long and patiently but being disappointed of what he waited for his wrath broke out His anger was kindled As when God waits long and is disappointed his anger is encreased in the manifestation of it Rom. 2.4 5. ver Despisest thou the riches of his goodnesse and forbearance and long-suffering not knowing that the goodnesse of God leads thee to repentance but after thy hardnesse and impenitent heart treasurest up wrath c. As if he had said the more patience God spends upon thee the more wrath is treasured up â—â—r thee and that wrath will break out the more fiercely and violently to consume thee the longer it hath been treasured up Now I say as the wrath of God is the more declared against man by how much his patience is the more abused So
somewhat a strange warning 2 Tim. 2.22 Flee youthfull lusts Timothy was young but was he noted for indulgence to any youthfull lusts what lusts doth he meane surely not drunkennesse nor uncleannesse nor any loose behaviour for though the most sober and temperate young men have in them the seed of all these yea of every lust yet Timothy at that time was a pattern a mirrour not only of sob iety but of holinesse and Paul was even forced to bid him take more liberty in the use of the creature then he used to allow himselfe Drink no longer water but use a little wine for thy stomack sake and for thy often infirmities Surely Timothy was a man that fled such youthfull lusts fast and far enough when he drank nothing but water and must be bid to drink a little wine 1 Tim 5.23 What lusts then were they which Timothy was exhorted to flee the words following ver 23 24 25. seeme to cleare it that because he was young he should take heed of rushing into unnecessary Questions and disputes which young men are apt to doe in the heat of their spirits nor are there any lusts of the lower or sensuall appetite to which the heart of man is more intemperately and vainely carried out then to those of the understanding and therefore the Apostle counsels Timothy to avoid unprofitable Questions knowing that these gender strife Those Questions cannot promote faith in or holinesse towards God which only stirre up and foment strife among men and the servants of the Lord must not strive but be gentle to all and patient These vertues and graces are opposed chiefely to the youthfull lusts which Paul exhorts Timothy to take heed of As if he had said Be not too hot-headed and hasty as young men are very apt to be in pursuing of controversies and entangling thy selfe in the thickets of Opinionists Elihu was of an excellent temper who because young was afraid and durst not shew his opinion Secondly Note It is good to feare and suspect our own judgements or to feare that we may erre they seldome doe or speak amisse who feare they may An over-confidence of being in the right hath setled many in a wrong way to be under a sence of our readinesse to fall preserves us from falling Hosea 13.1 When Ephraim spake trembling then he exalted himselfe There are severall sences given of that place but according to our translation the meaning is carried thus When Ephraim was in an humble frame and jealous of himselfe not confident nor over-bold as some are who presume to carry all before them when he spake trembling or did even tremble to speake then he did that which tended to his own advancement and exaltation This gracious trembling doth at once settle us the faster and rayse us the higher in the wayes and things of God It is a high poynt of wisdome to have low apprehensions of our selves though that be true Tanti eris aliis quanti tibi fueris You shall be esteemed of others as you esteem your selves If a man under-value himselfe others will yet 't is best erring on that hand Let the price be much too low rather then any thing too high when you are occasioned to put a value upon or rate your selves Againe Consider what an excellent speaker Elihu was when he came to it as will appeare hereafter yet see how he stood trembling he durst not speake nor offer his opinion Hence note Vsually they who have most ability to speak are most backward to speak or sparing of speech They are not easily brought to it who have it in them The belly of Elihu was as full with matter as an Egge with meate or a bottle with wine yet how slow was he in opening himselfe They who are and have least are most desirous if not ambitious to appeare most and would make up in seeming what they are not in being As Elihu in this verse hath shewed himselfe afraid to say any thing so he shewes us in the next who he hoped would have said all and altogether have saved him a labour Vers 7. I said dayes should speak and multitude of yeares should teach wisdome Or as the text may be rendred let dayes speak Loquantur dies sunt enim verba permittentis q.d. sinam loqui illos non praeripiam eis loquendi locum Pisc dayes shall not be hindred by me from speaking let dayes speak their fill But what meaneth he when he saith let dayes speak how can dayes speak 't is an elegancy in Rhetorick when that which belongs to a person is ascribed to a thing as here speech to time let dayes speak that is let those who number many dayes who have lived and seene many dayes let them speak they who have lived most dayes on earth are yet indeed as Bildad told Job Chap. 8.9 but of yesterday and so have lived as it were but a day yet according to common account some men are so very old that you may call them dayes and to them we may well say let Dayes speak Johannes de Temporibus We read of one who was called John of Times because he had lived if the Records spake true three hundred yeares and more An old man is a man of dayes and thus Elihu might say let dayes that is old men speak But Children can speak why then doth he say dayes should speak I answer There is a twofold speaking First naturall thus Children as soone as they are out of their swadling-bands learne to speak such speaking is but a naturall act Secondly There is a speaking which is an artificiall or studied act thus Orators and men of eloquence speake such speaking Elihu intended when he sayd dayes should speak He looked they should speake to purpose speak by rule even the quintessence of reason he presumed they would have brought forth somewhat worthy of their yeares and that he should have received such instruction from them as they had learned from old age it selfe I sayd dayes should speak Children can speak words but old men should speak things every word should have its weight their tongues should drop as the honey-combe and be a tree of life to feed and refresh many It is most truly said of the word of God in Scripture Every tittle of it hath a mountaine of sence a mighty weight of truth in it And surely the words of old men should be weighty and convincing They should speak truth with such evidence both of testimony and reason as may put to silence all those who speak against or besides either truth or reason As day unto day saith David Psal 19.2 uttereth speech that is every day speakes somewhat so men of dayes should speak much both for instruction and conviction I said dayes should speak Hence note That 's not to be esteemed as done at all which is not well done or not done to purpose An old man doth not speak unlesse he speaks wisely edifyingly and to
that come or stand in a day of Election before us JOB Chap. 32. Vers 10 11 12 13 14. Therefore I said Hearken to me I also will shew mine opinion Behold I waited for your words I gave care to your reasons whilest you searched out what to say Yea I attended unto you and behold there was none of you that convinced Job or that answered his words Lest ye should say We have found out wisdome God thrusteth him downe and not man Now he hath not directed his words against me neither will I answer him with your speeches ELihu having asserted this negative proposition in the former verse Great men are not alwayes wise neither doe the aged understand Judgement makes his inference from it in these words Vers 10. Therefore I sayd hearken to me As if he had said Though I am none of the great men of the world though I am none of the aged among the sons of men yet hearken unto me for seeing great and aged men are not alwayes wise nor have ingrossed all wisdome and understanding to themselves it is possible that some beames of wisdome may shine forth even from so meane a Junior even from such a puny as I must confesse I am We may also make the inference from the 8th verse There is a spirit in man and the inspiration of the Almighty giveth understanding Therefore I said hearken to me As if he had said Though I am a young man and have not had either those naturall or accidentall advantages of the ancient for the gathering of any great stocke or treasures of wisdome yet there is an inspiration of the Almighty which giveth understanding If the Lord will make use of me and inspire me if he please to breath his truths into me and irradiate my soule with divine light I may be able to doe and say some thing in this matter The inference you see followes well and without straine from either of those premises Therefore I said hearken to me It may be queried to whom did Elihu say this We translate the words indefinitely not determining them to this or thar person But the Original seemes to speake personally Therefore I said heare thou me Which may be understood two wayes First that Elihu directed his speech principally to Job Heare thou what I shall say Secondly that Elihu spake to the whole company there present as if they had been but one man we may speake in a congregation of hundreds and thousands we may speake to many as if there were but one to heare as what is spoken to a few may be intended to all Mark 13.37 What I say unto you my Disciples I say unto all watch So that which is said to all is surely said to every one in the assembly where 't is said Though we take Elihu here as speaking directly but to one person yet we must take him as desiring that every person present should take it as spoken to himselfe Hearken to me Hence note first When any speake reason and hold out truth they are to be heard No man should stop his eare with a prejudice to the person He that speaks truth deserves to be heard though as Elihu he be a young man or inferior to many in age yet he is to be heard though inferior to many in power and experience yet he is to be heard Eccle 4.13 Better is a poore and wise child then an old and foolish King that will not be admonished And better is a poore and wise child then an old man that can give no admonition As that man is in a sad condition whether king or subject that will not be admonished so that man be he never so ancient is not much to be regarded that is not able to give admonition But though both discreete young men and discreete poore men are to be heard when they speak truth and reason yet that of Solomon Eccle 9.16 is too often verified The poore mans wisdome is despised and his words are not heard Most conclude if a man be poore his counsell is so too and if he be young how can he be a counseller yet heare me saith Elihu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scientiam meam Mont. I also will shew mine opinion or my knowledge I will shew what my understanding is or what light God hath given me in this case The words are plaine Note from them What truth ot truths we have received and know we should communicate and make knowne 'T is a duty to shew our opinion when we have a call and an occasion to shew it as Elihu here had Some have knowledge who will not shew it They which Christ forbids Math 5.15 put their candle under a bushell God hath lighted a candle and set it up in some mens spirits yet they either quite conceale or much obscure it God hath given them a talent of knowledge and they like the unprofitable servant wrap it up in a Napkin They will not shew their opinion Not to shew what we have when called to it is a deniall that we have it As good not have a candle or a talent as let our candle be hid or hide our talent The very Heathen condemned this while they sayd Covered vertue is buried vertue Yea while a man covers his vertues parts and abilities he burieth himselfe alive or is dead while he lives As the Scripture saith they have only a name to be alive but are dead who make a shew of more then they have Rev 3.2 so they have a name to be dead or may be numbred among the dead who will not shew what indeed they have There are two things which hinder men from shewing their opinion First idlenesse they are loath to take the paines to shew it Secondly shamefastnesse There is a commendable modesty 't is not good to be over-forward in shewing our opinion But that modesty is sinfull which quite hinders us from shewing our opinion They who keepe in their knowledge and opinion either through idlenesse or shamefastnesse doe almost as ill as they who shew their opinion and declare their knowledge through pride and and high-mindednesse or meerely to shew themselves to shew their wit and to make a noyse of their parts and learning 'T is sinfull selfe-pleasing either to know only that we may know or to publish what we know only to be knowne With some 't is nothing that they have knowledge unlesse others know that they have it An affectation to appeare knowing is as bad as to be ignorant I will shew mine opinion said Elihu But why would he shew it We have reason to judge it was from the honesty of his heart not from the height of his Spirit And when ever we shew our opinion we ought to shew it out of an honest heart and for honest ends such as these First To instruct those who are ignorant Secondly To reduce those who are out of the way Thirdly To feed hungry soules with wholesome doctrine Prov.
10.21 The lips of the righteous feed many Fourthly To strengthen the weake Fifthly To confirme the doubtfull Sixthly To comfort the sorrowfull Seventhly To encourage the fearefull Eightly To quicken the sloathfull in the wayes and worke of God Lastly And above all That God may be glorified by the use of the talent that he hath given 1 Pet. 4.10 As every man hath received the gift even so minister the same one to another as good Stewards of the manifold grace of God Stewards must not set up their owne but their Masters Interest We should minister by every gift as Stewards of the manifold grace of God I will shew mine opinion saith Elihu But what haste Elihu it seemeth foresaw some ready to object Why doe you a young man take upon you to speake in a cause wherein so many of your Elders and Betters have not prevailed why are you so busie 'T is much boldnes for you or such as you to declare your opinion in this controversie wherein such wise learned godly men have without successe ingaged already To this objection Elihu makes a preventing answer rendring this account of his undertaking As if he had said I have attentively observed all the passages and traverses of this dispute I have heard all that Jobs friends have offered whether for vindication of the justice and righteousness of God in laying that great affliction upon him or for the conviction of Job to make him see his sin and sit downe humbled I have heard all this saith Elihu and upon the whole matter I find Job is yet unanswered or that there is need of a further answer to stop his mouth to silence his complaints and humble him under the hand and soveraigne power of God This is the scope and summe of these two verses following Vers 11. Behold I waited for your words I gave care to your reasons whilest you searched out what to say Vers 12. Yea I attended unto you and behold there is none of you that convinced Job or that answered his words You have the generall sence of the text I shall yet proceed to a more particular explication of it Behold I waited for your words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moratus est praestolatus est expectavit The word which we translate to waite imports three things in Scripture First an act of hope or to be carried towards any thing desirable with a wonderfull desire to enjoy it Hope causeth the soule to breath after fruition Secondly the word implyeth that griefe or trouble which possesseth the mind upon a long stay or detainment of that good which we desire and hope to attaine Thirdly it notes the soules patient waiting though grieved and burdened with present delayes for future enjoyment In all or any of these sences Elihu might say Behold I waited for your words I earnestly desired to heare you speake to satisfaction and I am grieved that you did not and I would if need were patiently waite still did I not perceive you had done and quitted your hands of this worke Behold I waited for your words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mr Broughton renders Behold I waited through your speech or into your words I stood still but I have not been asleep I have long expected you would say what is right and I have seriously considered what you sayd I waited for your words I gave eare to your reasons Attendi usque ad sensa vestra Iun i. e. Accuratissimè quam pentissime sensa animi vestri exploravi Id That is to find what convincing reason was couched in your arguments The Hebrew is I gave eare to your understanding That is I attended to find out your apprehensions or to gather up your sence in this matter that I might not mistake your meaning nor answer at randome The vulgar translation reads it I have heard your wisdome That is what wisdome there was in your words The truth or reason that is in words Audivi prudentiam vestram Vulg Diligentissimè auscultavi rationes vestras quas ex pro intelligentia vestra attulisti quas doctas esse purestis et ad rem aptas Merc is the wisdome of them So that when Elihu saith I gave eare to your reasons or to your understanding it intimates that he tooke the exactest heed he possibly could to find out the utmost tendency and purpose of their discourse As if he had said I have weighed every tittle that ye have spoken and tryed it by mine eare to find whether it were solid yea or no. There is one clause further to be opened in this verse I gave eare to your reasons While you searched out what to say This implyeth that Jobs friends did ever and anon take time to consider either each man with himselfe or that they consulted one with another what answer to shape and make to Job Whilest ye searched out The word which we translate to search out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scrutatus perscrutatus est remota obstrusa notes the strictest search after that which is hidden remote and secret 'T is applyed Deut 13.14 to that care which Judges ought to take in finding out the truth of an accusation brought against enticers to Idolatry The strictness of the Originoll is While ye searched out words As if he had said I am perswaded you have strained your selves to the utmost to find out what to say you did not speake what came next but searched for your answers We may learne a good lesson from the practice of Elihu we see he was no idle hearer yea in him we have the description or character of an active hearer I waited for your words I gave eare to your reasonings while ye searched out what to say Hence note We must diligently heare and give eare weigh and consider what is spoken before we give answer No man is well prepared to answer but he that hath been an attentive hearer And as no man can be a fit answerer in poynts under disputation so no man can be a fruitfull practiser in poynts of instruction but he that hath been a diligent hearer 'T is our duty when the word is preacht to waite not for a sound of words not for fine words or words dressed up with affected eloquence but for sound savory words for words that have weight and light in them for words that have strength and authority in them to prevaile upon the heart and conquer us to obedience These are the only words worth the waiting for and for these we ought to waite Secondly Before Elihu comes to give his opinion he tells Jobs friends that he had diligently heard the matter out even all their reasonings and searchings Hence note We must not make a judgement from any one part of a discourse we must take all together We must compare the first and last the Alpha and Omega the beginning and ending of what is sayd We must looke quite through 'T is not
shoulders to them Secondly passionateness of spirit and of speech must be avoyded That which hinders reason had need be shut out while we are reasoning What a contradiction in the adjunct is it to heare of an angry moderator or to see a man set himselfe to compose differences between others with a discomposed spirit of his owne Thirdly partiality in speaking or the favouring of a party must be layd aside for as Elihu did not spare to tell Jobs friends their owne so neither did he spare to tell Job his owne he was not partiall on either side What can be imagin'd more uncomely then that he who stands between two should leane to any one or that he who comes to be an umpire or a Judge should make himselfe a party or an Advocate Fourthly he must avoyd timorousnesse and not be daunted with what man shall say or can doe against him while he is doing his duty The feare of man is a snare saith Solomon That man had not need be in a snare himselfe whose business it is to bring others out of the snares of error whether in opinion or in practise Fifthly he must beware of an easiness to be drawne aside either by the perswasions or applauses of men A Judge between others must keepe his owne standing Thus farre concerning these two verses wherein Elihu is still carrying on his Preface to prepare Job to receive attentively what he had to say In the next place Elihu turning to the standers by signifies to them in what condition he found Jobs friends JOB Chap. 32. Vers 15 16 17 18 19 20. They were amazed they answered no more they left off speaking When I had waited for they spake not but stood still and answered no more I said I will answer also my part I also will shew mine opinion For I am full of matter the spirit within me constraineth me Behold my belly is as wine which hath no vent it is ready to burst like new bottles I will speak that I may be refreshed I will open my lips and answer ELihu had spoken of his friends silence before and here he returns to it againe with a further addition and aggravation Vers 15. They were amazed they answered no more they left off speaking c. There are two opinions concerning the person who spake these words First Some referre them to the writer or penman of this Book but I rather take them as the words of Elihu himselfe They were amazed The root signifies to be affected with a very passionate and strong feare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum pavorem affert quo affici solent qui ab hoste potentissimo superantur even such a feare as they are arrested with who flee or fall before their Enemies in battel So the word is used Jer 50.26 A sword is upon her mighty men and they shall be dismayed Dismay or amazement is the displacing at least the disturbing of reason it selfe Elihu shews how unable and unfit Jobs friends were to argue with him any further seeing upon the matter they had lost the use of their reason and were as men crack-brain'd or broken in their understanding They were amazed They answered no more they left off speaking or Speech was departed from them there is a two-fold Exposition of that speech they left off speaking Some understand it passively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d ab illis ablata sunt verba like that Luke 12.20 This night shall thy soule be required or taken from thee thou shalt not freely deliver it up but it shall be snatcht from thee So here their speech was taken from them or by an unanswerable conviction silence was imposed upon them Mr Broughton renders They doe speake no more speeches be departed from them How can they speake from whom speech is departed We translate actively they left off speaking as implying a voluntary act they gave a stop to themselves either they were not able or it was not fit for them to say any more The Hebrew is They removed speech from themselves and so became as silent as if they could not speake at all They were as mure as fishes The following verse being of the same sence I shall open that before I give the observations from this Vers 16. When I had waited for they spake not but stood still and answered no more Job waited hoping they would speak somewhat worthy of themselves worthy of that opinion and reputation which they had in the world for wisdome Stare pro tacere but they deceived his expectation He could not have nor heare a word more from them This Elihu puts into a parenthesis for they spake not but stood still and answered no more He useth many words to the same purpose to shew that there was somewhat extraordinary in their silence They spake not their tongues stood still As speech is the image of the mind and from the aboundance of the heart so it is by the motion of the tongue If the tongue stand still discourse is stayd Their mouths were stopt as being either unable or ashamed to urge their accusations and arguments any further They stood still and answered no more It is said of those forward accusers of the women taken in adultery John 8.9 That being Convicted by their owne Conscience they went away one by one they shrunke away having not a word to reply And so did Jobs friends who while they stood still carried it as men unwilling to be heard or seene any more upon the place They were amazed c. First Hence note Amazement unfits us for argument Where wondering begins disputing ends They were amazed they answered no more Secondly Note The same men are sometimes so changed that they can scarcely be knowne to be the same men Eliphaz sayd Chap 4.2 Who can withhold himselfe from speaking He was so forward that he could not be kept from words but now he had not a word in his keeping speech was withheld or departed Thirdly Note False grounds or positions cannot be alwayes maintain'd God will supply both matter and forme arguments and words to confirme his owne truth they who are in the right shall not want reason to back it but they who are in the wrong may quickly find a stop and have no more to say The Apostles were weake because unwilling in a bad cause 2 Cor 13.8 We can doe nothing against the truth but for the truth and they who are willing to be against the truth shall be weake and not able long to doe any thing against it They spake no more As God gives a banner that is outward power to them that feare him that it may be displayed because of the truth Psal 60.4 So he gives wisdome and understanding that is inward power for the maintaining of the truth In thy majesty ride prosperously because of the truth Psal 45.4 As Christ who is truth and the giver forth of truth so they who are undertakers for
holy and true pure and precious Though some truths are more necessary to be knowne and believed then others yet all are necessary nor can we be discharged from the duty of hearing and obeying any one of them if called Secondly There is a like or the same power and authority in all the words of God so that to neglect or slight any one word is to put a slight upon the authority of God himselfe There is but one Law-giver and word-sender Thirdly Not to submit to any one word though it be supposed we hearken to all others drawes upon us the guilt of non-submission or disobedience to the whole word of God That 's the Apostles conclusion James 2.12 ver Whosoever shall keepe the whole Law and yet offend in one poynt he is guilty of all for though in many things we offend all yet there is a Gospel-sence wherein we are said to keep the whole Law of God And so the Apostles meaning is that whosoever shall give himselfe a loose or a liberty whosoever shall dispence or indulge himselfe in breaking any one Command of God he breakes all that is he declares himselfe ready to break all if he had a like occasion or temptation Fourthly We would have all our words hearkened to by God we would have God grant all our Petitions all our requests and supplications and shall not we hearken to and obey all the precepts of God Shall we not receive and believe all his promises and threatnings Fifthly As we desire God would so God hath promised to heare all our words even all the requests of his people which are according to his will Christ speakes without restriction Math 21.22 All things whatsoever ye aske in my name believing ye shall receive And againe John 14.13 14. Whatsoever ye shall aske in my name that will I doe c. Nor are there any restrictions upon the promises of God in granting and doing what we aske but only these two First that we aske right things Secondly that we aske aright Now if the Lord hath promised to hearken to all our words not to this or that but to all our words which are according to his will we have no liberty to aske beyond the will of God beyond the rule of Scripture nor can we aske any thing beyond that but it is to our hurt and damage now if God I say will hearken to all our words should not we hearken to all his Lastly The condition upon which God hath promised to heare all our words is that we should be ready ro heare and hearken to all his words 1 John 3.22 Whatsoever we aske we receive because we keepe his Commandements and doe the things that please him It were not confidence but highest and most hatefull impudence to expect that God should please us by giving us what we aske while we refuse which is the condition of that promise to doe the things that please him Thus Elihu would have Job hearken to all his words he being about to speake not his owne but the words of God And that Job might â—ot delay the opening of his eare to heare Elihu tells him further in the next verse that himselfe had already opened his mouth to speake Vers 2. Behold now I have opened my mouth my tongue hath spoken in my mouth This phrase of opening the mouth imports foure things First That a man hath been long silent they that are full of talke and speake out of season may be said to have their mouth alwayes open rather then at any time to open their mouthes But Elihu professed in the former Chapter that he had waited as a Disciple to heare and to learne and had waited with utmost patience therefore he might well say Behold now I have opened my mouth and taken upon me to speake So Chap 3.1 after Job had sate silent a great while it is said Then Job opened his mouth and cursed the day of his birth Thus to open the mouth intimates much silence or forbearance of speech and long expectation of a season or opportunity to speake Secondly Opening the mouth implyeth as speaking after much silence so with much prudence A fooles mouth is therefore sayd to be alwayes open because whensoever he speaketh he is found speaking imprudently and impertinently Os aperire dicuntur apud Hebraeos qui instituunt sermonem serium et de re gravi Pisc But a wise man will not speake unlesse he may speake to purpose and so opens his mouth to speake Solomon saith Prov. 24.7 Wisdome is too high for a foole he openeth not his mouth in the gate that is he is unfit to speak in the presence of wise and judicious men he may open his mouth in the streets and in common Company but he opens not his mouth in the gate where the Elders and Magistrates used to meete and judge the weightiest matters There is a foure-fold Consideration to be had as to the due opening of the mouth And 't is no small matter to open the mouth with those Considerations First Consideration is to be had of the place and Company where and to whom we speake We must not cast pearles before swine nor give strong meate to children Secondly The time and season wherein we speake must be considered every truth is not fit for every time Christ would not speak all at once to his Disciples for this reason John 16.12 I have many things to say unto you but ye cannot beare them now and because ye cannot beare them now therefore I will not say them now Thirdly Consideration is to be had how and in what way to speake whether instâ—uctingly or exhortingly reprovingly or Comfortably we should alwayes labour to divide the word of God and what we speake from it aright giving every one his proper part and portion Then a man opens his mouth to speake when he Considers how to sort his speech according to the state of things and persons before him Fourthly Consideration is to be had of the end or tendency of speech what our ayme and mark is we say a fooles bolt is soone shot he Considers not his ayme and mark in speaking he that opens his mouth looks to his mark and drives a designe or hath a purpose in every word that passeth from him Inde videtur dici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pytho quod obsessi vel uti utres inflati turgescant spiritus immundus ex illorum ventre respondeat Thirdly This phrase of opening the mouth notes liberty of speech or boldnesse in speaking when a man doth not speake in his throat as untaught children doe nor in his belly or in a bottle as Witches and Sorcerers are sayd to doe that peepe and mutter Isa 8.19 When a man I say doth not speak any of these covert wayes but freely and liberally then indeed he opens his mouth to speake We have that Expression in the promise Ezek. 29.21 In that day will I cause the horn of
the house of Israel to bud forth and I will give thee the opening of the mouth in the midst of them and they shall know that I am the Lord That is I will give thee boldnesse and liberty of speech time was when thou didst not dare to â—peake a word for God or of God of his praise name and worship or if thou didst it was but in a Corner or whisperd in secret but the time shall come when I will give thee the opening of the mouth thou shalt speak my truth and praises boldly and the Enemy shall know that I the Lord have procured thee this liberty 'T is a great mercy when God gives his people the opening of the mouth or liberty of speech to speak boldly no man hindring no nor so much as discouraging them The Prophet makes that the character of an evill time when the prudent keep silence Amos 5.13 As in evill or calamitous times it becomes the Godly prudent to be willingly silent adoring the justice of Gods severest dispensations towards them with patience and without murmuring at his hand So in some evill times they are forced to keepe silence though as David spake Psal 39.2 their sorrows be stirred either lest by speaking even nothing but truth and reason they draw further sorrows upon themselves or because they see it but lost labour to speake to a people obstinate and resolved on their way Fourthly This phrase of opening the mouth to speake notes the things spoken to be of very great worth such as have been long concocted and digested and at last ready to be brought forth as out of the treasury of an honest and understanding heart Os aperire est bene discussa et praemeditata habere dicenda Bold The heart is the treasury of words there they are stored up and from thence issued forth as Christ saith Out of the abundance of the heart the mouth speaketh As there is a stock of evill words in the hearts of evill men so of good and gracious words in the hearts of Godly men and when they open their mouthes according to this notion it is to bring forth the treasures and riches of their hearts to bring forth the gold and silver and precious things stored up there all these are very usefull interpretations of this phrase and I might give distinct observations from them but it may suffice to have named them I shall only adde that the last is conceived by some to be chiefely intended in the latter branch of this verse My tongue hath spoken in my mouth This seems a strange Expression where should the tongue speak but in the mouth when the tongue is out of the mouth can it speak as the mouth cannot speak without the tongue so the tongue cannot speak out of the mouth why then doth he say My tongue hath spoken in my mouth The Hebrew is In my palate the palate being a part of the mouth and one speciall Instrument of speech Naturalists reckon five The lips the tongue the teeth the palate the throat 't is put for all but there is more in it then so for every man speaks in his mouth Palatum â—ris coelum est Drus Praemeditata et quasi intelligentiae meae palato praegustata sum prolaturus Bez Bene sapui verba mea antequam illa efferendo tibi aliisque sapienda et gustanda traderem Bold Non sequarverba aliorum sed propries conceptus enunciabo Aquin or by the palate which is the heaven roofe or cieling of the mouth Therefore when Elihu saith My tongue hath spoken in my mouth or in my palate The palate may be considered as the instrument of tasting as well as of speaking We say such a thing is very savory to the palate And we call that Palate wine which is quicke and lively briske and pleasant to the tast Thus when Elihu saith here My tongue hath spoken in my mouth or palate His meaning is I have uttered only that which I have wel considered what my tongue hath spoken to you I have tasted my selfe I have put every word to my palate For as a man that that tasteth wine or any other sapid thing must have it upon his palate before he can make a Judgement whether it be sweet or sharpe quick or flat so faith Elihu my mouth hath spoken in my palate I tasted my words before I spake them Hence note Judicious and wise men will tast and try what they intend to speake before they utter it The speaker presents his words to the tast of the hearer For as this Scripture hath it at the 3d verse of the next Chapter The eare tryeth words as the mouth tasteth meat now he that ventures his words to the tast and censure of others had need take a tast of them before he doth it My tongue hath spoken in my mouth Secondly From the scope of Elihu in adding this namely to gaine attention Note There is great reason we should heare that carefully which the speaker hath prepared with care They who regard not what they speake deserve no regard when they speake but a weighing speaker should have a weighing hearer And what any mans tongue in the sence of Elihu hath spoken in his mouth that we should heare not only with our eare but with our heart This a strong argument to quicken attention yet Elihu gives in another and a stronger in the next verse Vers 3. My words shall be of the uprightnesse of my heart my lips shall utter knowledge clearly In the former verse Elihu called for an open eare because he opened his mouth and was about to speak or had spoken what he had well tasted In this verse he presseth the same duty by professing all manner of Ingenuity and Integrity in what he was about to speake He would speake not only seriously but honestly not only from his understanding but his conscience My words shall be of the uprightnesse of my heart c. The meaning is not that the uprightnesse of his heart should be the subject upon which he would treat though that be a blessed and most usefull subject yet it was not the poynt he intended to discusse but when he saith My words shall be of the uprightnesse of my heart his meaning is my words shall flow from the uprightnesse of my heart I will speake in the uprightnesse of my heart or according to the uprightnesse of my heart my words shall be upright as my heart is the plain truth is this Sincerè et absque ullo suco proferam animi mei sensa Bez I will speak truth plainly I 'le speak as I thinke you may see the Image of my heart upon every word I will speak without dawbing without either simulation or dissimulation Some conceive this to be a secret reproofe of or reflection upon Jobs friends as if Elihu had suspected them to have spoken worse of Job then they could thinke him to be in their hearts But as
before we judge either of things or persons Though we may judge rightly of that we have not heard or of that which we have heard slightly yet we are not right Judges of any matter till we have heard it 'T is possible to hit upon a right judgement blind-fold but Judges must not be blind nor judge blind-fold To judge right not knowing it to be so shall have no better reward then a wrong judgement Yea they that are called to judge must both heare and give eare else they may quickly give wrong judgement Againe Elihu is speaking here to wise and good men yet how strictly doth he exhort them Heare and give eare Hence note Good men are often dull of hearing and had need to be put forward Christ tells his Disciples that many are judicially so and we know that all are naturally so Math 13.15 and the Apostle tells the Hebrewes they were so Chap 5.11 where treating of Christ called of God an high Priest after the order of Melchisedeck he concludeth of whom we have many things to say and hard to be uttered seeing ye are dull of hearing But how did their dullness of hearing make those things hard to be spoken or uttered may it not be easie enough for a man to utter that which others are dull to heare I answer the Apostles meaning seemes to be this It was hard for him to utter or expound them so as they might perceive the cleare truth of those great mysteries because their internal eare or apprehending faculty was weake and dull There is a stople in the eare of man and 't is hard to pull it out When any one speakes to purpose 't is the duty of those that are present to heare and yet he that speakes had need to invite and presse all to heare yea to heare and give eare The words of the wise are goads to provoke and pricke us on to heare the truth as well as nayles to fasten it Eccl 12.11 Elihu having called wise men to heare or eare his words sheweth the use or force of the eare in the next verse Vers 3. For the ear tryeth words as the mouth tasteth meat In this verse Elihu gives the reason why he so earnestly exhorted them to heare and give ear The ear tryeth words that is by the hearing of the ear words are tryed It is the office of the eare to conveigh words to the understanding that so a judgement may be made of them before they are either received or rejected The word which we translate to try 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pericula fecit probavit signifies to try as gold is tryed in the fire the eare is as it were a furnace wherein words are tryed the ear will discover whether what is sayd be dross or pure mettal The Prophet Zach 13.9 speaketh of a third part of men that should be brought thorow the fire and tryed as the fire of affliction and persecution tryeth persons so man hath a fire and a touchstone in his eare which tryeth words The ear is given not only to heare a sound of words not only to understand the general meaning of words what they signifie in any language but the eare is given to try the sense and soundness of words And when Elihu saith words speaking indefinitely he includeth all words of one sort or other it tryeth good words and it tryeth bad words it tryeth heavenly words and it tryeth earthly words it tryeth naturall words and it tryeth spirituall words the truth or falshood of words are brought to tryall at the barre and tribunall of the eare But in what manner or after what similitude doth the eare try words The answer followeth as the mouth tasteth meat In the 12th Chapter we had the same expression and therefore I shall not stay upon it here Only there the sentence is made up by a particle Copulative The ear tryeth words and the mouth tasteth meat Here by a particle of likeness The eare tryeth words as the mouth tasteth meat There is a faire analogy or proportion between the eare and the mouth in discriminating their proper obiects Hearing and tasting are two of those five excellent usefull senses which God hath planted in the nature of man the other three are seeing smelling feeling Here we have a comparison between two of the five senses look what the mouth is to meat the same is the ear to words In the mouth the sense of tasting is placed as a Judge to discerne between good and bad savory and unsavory meates and the eare of a man which receiveth words is accompanied with an understanding whereby we apprehend what is true what is false what is to be approved and what refused And the comparison runs yet more clearely while we consider that as the food which the mouth receiveth is prepared for the helpe of our natural or bodily life so the words of instruction which the eare receiveth are prepared for the food of our soules and the maintaining of our spirituall life Some conceive the comparison is not here made between the two senses of tasting and hearing but that both are compared to those wise and knowing men spoken of and to whom appeale is made in the former verse For as all the senses are not fitted to judge of words and meates but only the eare and palate so all men are not fit nor capable to judge of weighty matters and profound questions but only wise and knowing men And so according to this interpretation both or either of these sensitive faculties and both or either of their properties are alike compared to wise and learned men who are able not only to understand the sound of words but also exercise a judgement upon them both to discerne and determine what there is of truth and right in them Sapientia est sapida scientia Hence that saying of the Ancient Wisdome is a savory knowledge Wise men tast and savour the things which they know He surely was a wise man who sayd of the word of God Jer 15.16 Thy words were sound and I did eate them and thy word was to me the joy and rejoycing of my heart Heare O ye wise men and give ear to me ye that have knowledge the ear tryeth words as the mouth tasteth meat that is as the ear of a man tryeth words and as the mouth of a man doth tast meat so wise and knowing men try and tast that which is spoken and heard Thus both these sensitive faculties their properties and powers are compared to wise men who doe not only heare the voyce of him that speaketh but sit downe to consider it The mouth having taken meat and chawed it tasts it and makes a judgement of it Thus wise men deal with all they hear so that look what these two natural faculties doe with naturall things with words naturally spoken with meat naturally eaten the same they who are wise and knowing do to what is spoken spiritually and rationally
he will not doe wickedly for so it may be sayd of every honest man He will not do wickedly but seeing in this Negative commendation given by man to God as in all the Negative commandements given by God to man all affirmatives are to be understood what can be sayd more to or more sound out his praise and glory then this God will not doe wickedly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est aliquando impium pronunciare condemnare aliquando vero impiè agere vel iniquè quippiam facere Merc The word here used for doing wickedly signifies two things First to pronounce any person wicked and Secondly to doe any thing which is wicked both these often meete together For in many cases to pronounce a person wicked is to doe a wicked thing he that condemneth a just person pronounceth him wicked and what thing can be done more wickedly then that Some take the word in that sence here as a deniall that God either hath done or ever will condemne the innocent There are two things wherein men doe very wickedly with respect to the persons of men both which the Lord abhorres First when they condemne the innocent Secondly when they acquit or cleare the guilty The former way of doing wickedly is chiefly removed from God here by Elihu as the latter is directly and expressly by himselfe Exod 34.7 The Lord the Lord c. that will by no meanes cleare the guilty To pronounce a guilty person innocent or an innocent person guilty if ignorantly done is a great piece of weaknesse and if knowingly done is a great piece of wickednesse Yet because the latter part of the verse speakes particularly to cleare God from wrong Judgement therefore I conceive we may better expound this former part of it more largely as a generall deniall of any evill act whatsoever done by God Surely God will not doe wickedly Neither will the Almighty pervert Judgement The Almighty who hath power to doe what he will hath no will to doe this evill He will not pervert Judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 detorquobit curvabit The word signifies both to pervert and subvert as also to bow wrest or put out of order to mingle or blend those things together which should be for ever separated or as we say to mingle heaven and earth yea heaven and hell together so doe they who mingle good and ill right and wrong together To pervert Judgement is to doe all this for then which Abraham assured himselfe was farre from God Gen 18.25 The righteous are as the wicked that is the righteous fare as ill as the wicked or the wicked fare as well as the righteous But the Almighty will not pervert Judgement that is the right which belongs to any man and therefore he will-doe every man right We had the same position in termes Chap 8. 3d and we have had this whole verse equivalenâ—ly in the 10th of this Chapter where Elihu sayd Far be it from God that he should doe wickednesse and from the Almighty that he should commit iniquity Here only one verse intervening Elâ—hu reports and repeats the same matter againe but it is no needlesse or vaine repetition for which Christ reproved the prayer of the Heathens Math 6.7 there are many repetitions in Scripture but not one vaine one how often soever the same truth is repeated there it hath its weight and use not only as it is still a truth but as it is a truth repeated And therefore I shall give a threefold reason why this truth is here againe repeated which will also lead us to a fuller improvement of it First Because this truth is as it were the hinge upon which the whole controversie between Job and Elihu is turned Job was unsatisfied because he was so ill handled and therefore Elihu tells him often that God is righteous and that he will not wrong any man Hereby giving Job to understand that God had done him nothing or done nothing to him but right Such grand swaying controling truths should be often and can scarce be too often repeated Secondly Elihu repeated this againe because 't is such a truth as no man can too much no nor enough weigh and consider the value and worth of it Now that which cannot be too often nor too much thought of cannot if rules of prudence be observed be too much or too often spoken of There is scarce any man who hath not sometimes at least indirectly and obliquely some hard thoughts of the proceedings of God either in reference to himselfe or to others Nor is there any thing that we have more temptations about then that surely we are not in all things rightly dealt with and that the dispensations of God are not so even as they might These sinfull suspicions are dayly moving and fluctuating in the heart of man and therefore this opposite principle ought to be fastened and fixed there to the utmost that the will and workes of God are all just and righteous yea that his will is the rule of all righteous workings or that as whatsoever is done in this world is done by the disposure of God so God though the thing be evill and unjust is just and good in the disposure of it Therefore unlesse we resist or contradict the will of God we must say whatsoever comes to passe comes righteously to passe because it comes to passe by the determinate will and counsell of God Thirdly Elihu repeates this assertion that he might the more commodiously make his transition or passage to the matter following and prosecute it with greater successe And therefore I shall not stay longer upon those words only Note First This great truth that God will not doe wickedly neither will the Almighty pervert Judgement convinceth those not only of injudiciousnesse but of wickednesse who though they are ready to acknowledge in generall God is just yet as to those particular providences which concerne them or wherewith themselves are pincht doe not cannot acquiesce and rest in the will of God with freedome and satisfaction That which is just should not displease us though in it selfe it be very bitter and unpleasant to us Secondly This truth is a ground of comfort to all the people of God who are under heavy pressures from this evill world or who receive little reward or incouragement as to sense from the good hand of God Such are apt to say with the kingly Prophet Psal 73.13 14. Verily in vaine have we cleansed our heart and washed our hands in innocency for all the day long have we been plagued and chastened every morning David was under a temptation when he was under hatches he could hardly perceive it worth the while to take paines in cleansing and washing either heart or hand while God was so constant and frequent in correcting and chastening him with so heavy a hand Yet David soone after recovered out of this temptation and concluded the Psalme with this particular assurance v. 28. It is
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
will not thinke any time or labour lost if they may but gaine that precious commodity by it called true knowledge or the knowledge of the truth And that expression of running too and fro may wel be expounded they shall by discourse and arguing beare out the truth In discoursing the mind runs too and fro faster then the feete can in travelling In discourse we run from poynt to poynt from reason to reason from objection to objection from question to question till we come to solid answers and conclusions and so knowledge is increased The Lord is surely a God of knowledge whose eyes run too and fro without motion and see the bottome of all things without discourse or argumentation Secondly Note The Lords knowledge of man never abateth he is alwayes observing and alike observing what men doe and what men are The best the most waking men have their slumbrings and sleepings but the Lord neither slumbreth nor sleepeth his eyes are upon the wayes of man And when the Scripture saith The Lord doth neither slumber nor sleepe we may understand it in a twofold reference First as to the protection of his people Psal 121.4 Behold he that keepeth Israel shall neither slumber nor sleep that is he watcheth over them so uncessantly so unweariedly that no danger can approach them without his knowledge Secondly he never slumbereth nor sleepeth as to the observation and consideration of all people he never takes his eye off from the wayes of man Thirdly Note The Lords knowledge or sight of mans wayes is universall and everlasting The All-seeing God seeth all our wayes and he seeth them alwayes And he seeth them all alwayes by one act The Lords view or prospect of things is not successive one after another but conjunctive all at once The Lord hath a large eye and an everlasting eye yea is all eye He knows all things First past or that have been Secondly present or that are Thirdly future possible or that shall be Thus saith the Lord in the Prophet Isa 46.10 I am God and there is none like me declaring the end from the beginning and from ancient times the things that are not yet done And upon this read the Lords challenge of all the Idolls in the world Isa 41.21 22 23. Let them shew the former things what they be that we may consider them and know the latter end of them or declare us things to come Shew the things that are to come hereafter that we may know that ye are gods As if the Lord had sayd if ye can tell us all that 's past or any thing that is to come as I can then ye may take the honour of God otherwise ye are but lyes and vanities Againe the Lord knows all things First without distraction and secondly he knows all things with clearest distinction it is no more trouble to the Lord to see all things then to see one and he seeth all things as if he had but one thing to see From the consideration of this knowledge of God let me give foure or five inferences for instruction First which is most naturall to the text if the Lords eyes be upon the wayes of man if he seeth all his goings then all the Lords Judgements are right The Judges of this world may have a principle of righteousnesse in them and we may call them just and righteous Judges yet all their Judgements are not alwayes right For as some men are so ignorant that they know nothing at all so there are none so knowing as to know all things the clearest sighted Judges doe not see all that may concerne them in giving Judgement even among them some may be blinde and many blinded some are blinde and cannot see much others are blinded and will not see all that they see they are blinded possibly with bribes and gifts with hopes or feares with passions and prejudices And how cleare-sighted and honest-hearted soever any are yet they cannot see all somewhat may lye out of their sight Hence it cometh to passe that a just Judge may doe that which is unjust he cannot see quite through every matter though he set himselfe to search the matter before he giveth Judgement But as the Lord is all righteousnesse in his principle and beares an everlasting love to righteousnesse so he hath a cleare sight of all things and persons and therefore he must needs give a righteous Judgement concerning all things actions and persons Though he overthrow nations he is righteous though he overthrow Princes he is righteous because he seeth into all things and proceedeth upon certain knowledge of every mans case and condition He cannot erre in Judgement who hath no error in his Judgement nor any deviation in his will Secondly If the Lords eyes are upon all the wayes of men then certainly sinners whose wayes are evill shall never goe unpunished For if he have a principle of righteousnesse in him and an eye to see all their unrighteous wayes they cannot escape his justice Say to the wicked woe to him for he shall eate the fruit of his doings Isa 3.11 The righteous God knoweth the unrighteousnesse of man and therefore woe to the unrighteous man Thirdly Take this conclusion Then no godly man no good man shall goe unrewarded or loose the reward of that good which he hath done The Lord is righteous and he seeth every one that doth right or the righteousnesse of every mans way and it is his promise to reward the righteous therefore they shall be rewarded This is matter of strong consolation and great encouragement to all that are righteous If the Lord seeth all they doe nothing which they have well done shall be lost in the dark or lie in the dust God will bring forth their righteousnesse as the light and their just dealing as the noone day And as the knowledge which God hath of their wayes assureth the righteous that they shall be rewarded for so that they shall be assisted and protected in their doing righteousnesse The Prophet makes that inference in the place before-cited 2 Chron 16.9 The eyes of the Lord run too and fro through the earth what followeth to shew himselfe strong in the behalfe of them or as we put in the Margin strongly to hold with them whose heart is perfect towards him The Lord is alwayes strong and alike in strength his hand is not shortned at any time that he cannot save yet he doth not alwayes shew his strength but as he is strong so he will shew himselfe strong for the perfect or upright in heart that is he will act his strength to the utmost for the safety and assistance of those whose hearts are perfect with him So then as they that are good and doe good shall be rewarded for the good they have done so they shall be protected in the dangers and evills they incurre while they are doing good Another Prophet speakes both these inferences from this principle of the knowledge or
which is a farther description of the heart of man in a state of Nature Hence Note That which a natural man knoweth of the will of God he will not consider unless it be to reject and turn from it I saith Wisdome Prov. 1.24 25. have stretched out my hand as a Teacher doth to his hearers or disciples and no man that is no meer natural man regarded they set at nought my counsel and would none of my reproof Let me say what I would they would at most but give me the hearing they would not consider it though the light shined in upon them and they could not chuse but see somthing yet they would not sit down and rowl it in their thoughts and work it upon their hearts to finde out the excellency of what they saw It is a very great measure of sinfulnes not to know the wayes of God but not to consider what we know but lightly to pass it by that is a greater measure of sinfulness Thirdly comparing this assertion concerning wicked men they would not consider any of his wayes with their practice in the former part of the verse they turned back from God and with the effect of it in the verse following they made the cry of the poor to come up to him c. Observe The reason why men are so wicked and act so wickedly is because they minde not the Word of God They who consider not the rule of the Word are far both from righteousness towards man and holiness towards God If once a man throw aside the Word of God where will he stay He will neither abide in any wayes of holiness nor will he abide in any wayes of righteousness they cannot make conscience of the wayes of God who will not consider the wayes of God We have this clear character of a wicked man Psal 50. he is one that will possibly take the covenant of God in his mouth he will be talking of it his tongue may be tipt with it but vers 17. he hateth instruction and casteth the words of God behinde his back He that would consider a thing holds it before his eye and keeps it as much as he can in sight therefore the Lord when he would assure Zion how much he did consider her case though she had said a little before God hath forsaken me and my God hath forgotten me yet presently the Lord saith Isa 49.15 16. Can a woman forget her sucking childe that she should not have compassion on the son of her wombe Yea they may yet will not I forget thee what follows Behold I have graven thee upon the Palms of my hands thy walls are continually before me As if the Lord had said you may be sure I will consider your case for I have you here pourtrayed upon the palms of my hands and am alwayes viewing your walls either as ruin'd and demolished to move me to pity or in that strong beautiful model according to which I purpose to raise them up again or re-build them Thus I say both God and man intending to consider any thing have it alwayes before them but what a man hath no minde to consider he casts it behinde his back thou castest my words behinde thy back saith God to the hypocrite and when once the hypocrite hath got the word behinde him then he is ready for any wickedness vers 18 19 20. When thou sawest a thief thou consentedst with him and hast been partaker with the adulterer c. Whence was all this he had cast the word behinde his back It is David's question Psal 119.6 Wherewithal shall a young man cleanse his way The answer is By taking heed thereto according to thy word that is by continual eying of the word and of his way and by comparing them together They that will make right work must be alwayes eying the rule if once you lay by the rule you will make but crooked or bungling work When the rule of righteousness is laid by righteousness is laid by too These mighty men of whom Elihu speaketh would not consider any the holy wayes of God and you see what ill favour'd work they made what soul wayes they walked in Fourthly The Text doth not say they would not consider some or such and such of his wayes but any of his wayes Hence Note A wicked man liketh delighteth in or loveth no one way of God better or more then another He is as much out with all as with any they are all alike to him that is he likes none of them they would not consider any of his wayes He that hateth one truth of God hateth all truth though possibly his hatred is not called out or acted against some truths and he that hateth one law of God hateth all his laws though possibly his lusts are not drawn out against some of them The reason why the Apostle James saith chap. 2.10 Whosoever shall keep the whole Law and yet offend in one point is guilty of all is because if a man hath a minde to sin against one branch of the law that evil principle will carry him to sin against any branch of it If he be not stopt from without he findes no stop within against the worst of sins as it is a sin Fifthly We translate any the Original word is all his ways which imports a refusing of every one of his wayes there are several Scriptures of a like sence Psal 103.1 2. O praise the Lord and forget not all his benefits that is forget not any one of his benefits not that a man shall be excused though he forget many of the benefits of God or half his benefits if so be he forget not all or remember some but when that Scripture saith forget not all his benefits the meaning is forget not any one at all Thus here they considered not all his wayes that 's the letter of the Text and so Mr Broughton translates that is none of them Taking that reading and the Scripture sence given of it it gives us this useful Observation That unless all the wayes of God be considered and obeyed there is not any one of them considered or obeyed God will not be obeyed by halves he must have entire obedience universal obedience or he owneth none there is a band or tye between all the commandments of God and unless you keep them all you break them all they that submit not to all submit to none of his laws It is not enough for a man to say he is no adulterer if he be a thief or to say he is not a murderer if he bears false witness He that doth the one in act doth the other in his heart nothing hinders him but the absence of a temptation or of an opportunity the Law doth not Further they would not consider any of his wayes Who were they No fools I dare say either in their own opinion or in the opinion of men Doubtless those mighty men spoken of by Elihu were