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.
is venerable not which hath white hayre but which whiteneth with vertuous and worthy actions Senectus illa venerabilis est non quae canis sed meritis albescit Ambro lib 7. Epist 70. Elihu speaks here not only narratively but reprovingly he reflects upon the ancient whose abilities come not up to or doe not equall their yeares The aged may well blush and be ashamed to be sound ignorant of or unskilfull in any thing that they ought to know The Apostle shames the Hebrewes with this and tells them they were dull of hearing Heb. 5.11 12. because when for the time they ought to be teachers they had need that one should teach them againe which be the first principles of the oracles of God and were become such as had need of milke and not of strong meate As if he had said When for the time dayes and yeares which have gone over your heads the reproofe lyes there you should be able to teach others what a shame is it that you your selves should not be capable of those higher teachings which he calls strong meat but must be dealt with about the very principles of Religion and be fed like Children with milke and spoones How is it that you who should have had sences exercised to discerne both good evill should be so little able to distinguish them either in their minds or degrees These were spiritually Children while naturally old men They had not learned of their teachers when the Apostle had reason to hope they had been able to teach learners yea were learned teachers Some are exceeding old exceeding ignorant they have multitude of dayes upon them yet if asked they are not able to hold forth the least Number of divine truths possibly not one in a right understanding As gray haires are a crowne of glory when found in the way of righteousness so gray haires are crowns of glory when found in a way of wisdome knowledge and understanding otherwise to be old and dotish old and sottish how dishonorable is it yea they that are old and ignorant shall at last finde their old age a strong aggravation as of all their sins so especially of their ignorance JOB Chap. 32. Vers 8 9. But there is a spirit in man and the inspiration of the Almighty giveth them understanding Great men are not alwayes wise neither doe the aged understand judgement ELihu as was shewed in the former words having in vaine waited for the wisdome of the Ancient proceeds in this Context to give the reason why the Ancient are not alwayes wise Vers 8. There is a spirit in man and the inspiration of the Almighty giveth understanding There 's the reason of it we render the first word of this eight verse by the Adversative particle But there is a spirit in man it is usually rendered by the Affirmative particle verily truly or indeed Mr Broughton saith Certes a spirit is in sad man These is some difference in opinion about this spirit affirmed to be in man Divers expound Elihu intending the Spirit of God there is a spirit that is the divine Spirit the holy Spirit of God or God the Spirit is in man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symmach One of the Greek translations puts it into the text Surely the Spirit of God is in man and the Chaldee paraphrase gives it in a like expression Surely there is a prophetick spirit in the son of man or in the sons of men Some are induced to this interpretation because it would be say they but a cold argument to commend what he had to say for the rectifying Job by telling him that man hath a reasonable soule which is common to all men Yet I rather conceive that in this first part of the verse the spirit spoken of is the naturall spirit of man which in the latter part of the verse he affirmes is instructed by the inspiration of the Almighty with supernatural light for speciall services The word is often used in Scripture to note the reasonable soule or those powers of the soule which are the vessells of reason or in which naturall reason hath its seate and exercise There is a power of reasoning in man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animam rationalem denotat or a spirit which is able to discourse of all things there was such a naturall power implanted in man at his Creation and though that power be much weakned and broken by the fall yet there are to this day some remaines of it in all men as borne into this world Surely there is a spirit in man And because the word is universall or extendable to all men therefore it is more then probable the word spirit here is to be taken in the largest sence for every man hath not the Spirit of God yea the word here used for man notes man of the meanest ranke or lowest forme surely there is a spirit in enosh Mr Broughton translates in sad man in sickly man in weak man in the sickliest weakest and lowest of men there is a soule a spirit indued with reason this is as the substratum or ground of the whole businesse Surely there is a spirit in man And in the latter part of the verse Elihu sheweth what that is which heighteneth raiseth and improveth this naturall spirit certainly there is a spirit in man every man hath a reasonable soule And the inspiration of the Almighty giveth understanding Inest quidem hominibus vis illa rationatrix sed quae nisi dei afflatu dirigatur verè sapere non potest Bez. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anhelavit The worke of God inlightning man is expressed by breathing when Jesus Christ gave his Disciples the Spirit he breathed upon them or inspired them and said receive ye the holy Ghost John 20.22 For as in the first Creation when God gave man a naturall being he breathed into his nostrills the breath of life and man became a living soule Gen. 2.7 so in the second or new Creation God breaths a spirituall life into that life and man becomes a quickned soule And as his own soule is quickned by the holy Spirit of grace so he is fitted as an instrument in the hand of God to quicken the soules of others with grace or to instruct them in the wayes of grace The inspiration of the Almighty giveth understanding But hath not the reasonable soule of every man an understanding Doubtlesse it hath Therefore I answer The understanding may be taken two wayes First for the facultie Secondly for the furniture and enrichings of it now though every man hath an understanding yet every man hath not a furnished and an enriched understanding a beautified and an adorned understanding The Scripture speakes of some men as if they were nothing but understanding Prov. 1.5 A wise man will increase knowledge and a man of understanding will attaine unto all Counsell Every man hath an understanding but every man is not
that thought the Spirit in bonds or tyed to them Come say they Jer 18.18 let us devise devices against Jeremiah For the Law shall not perish from the Priest nor Counsell from the wise nor the word from the Prophet The Priests are of this opinion and Jeremiah is out of the way he is a false Prophet and therefore certainly we may proceed in our devices against him for we have the opinion of the Priests and Prophets with us Thus they spake as if the Spirit of God had been bound up to that order We ought to seeke wisdome at the Priests mouth yet they who rest upon their vvisdome may soone be deceived knowledge may perish from the Priests mouth and counsel from the ancient The great Cheate which the Pope hath put upon the world is That the Spirit of God is tyed to the pumells of his Chaire or that there he cannot erre But as particular men so whole Counsells of learned and aged men have erred True vvisdome is not the birth of time nor the peculiar of a party but the free gift of the Spirit of God who is most free both in what he giveth and to whom he giveth Therefore Secondly Let us not pin our faith or our Consciences upon men how great or how Ancient soever they are Let us give respect to the Ancient and the honourable not to doe it is not only uncivill but sinfull yet let us not give up our Consciences to them For great men are not alwayes wise neither doe the aged understand Judgement We must not reverence any mans person to the prejudice of the truth The opinions of great or ancient men are not to be received as Oracles without debate we have liberty to Consider of them and to Compare them with the rule We must prove all things and hold fast that only which is good Quae in philosophia dicuntur ea oportet existimatione ejus qui dicit detracta seorsum per se examinari Etenim canities dicentis gestus supercilist c. faciunt ad percallendum imperitum Auditorem Plutaret de Auditione A heathen gave that direction to those who heare philosophicall discourses You must take off all those considerations which concerne the person speaking and only mind what is spoken his Antiquity that he is an old man and his authority that he is a great man must not sway you His outward gesture tone and gravity his severe or demure lookes which much affect almost astonish unlearned auditors and make them ready to swallow any thing that is uttered must all be layd aside when the matter delivered and asserted comes to be examin'd and layd in the ballance Believe what is said because you judge it true doe not believe it true because such or such a man hath said it because an old man or a great man or a good man hath said it How strictly then and religiously is this to be observed in hearing the word of God and the doctrines of faith in that case be sure to lay aside all that concernes the speaker and weigh what he speakes alone and single in the Ballance of the Sanctuary Thirdly Then we ought not to despise what young men say because of their youth Tempora quippe virtutem non prima negant non ultima donant If old men be not alwayes wise then wisdome may be with the young sometimes an opinion is undervalued because it is the opinion of a young man and truths are not received because he that delivers them hath not seene many dayes As it is a sin to adore old age or to give up our faith and Conscience to it so it is a sin to slight youth in doing so we may slight the truth Paul saith to Timothy Let no man despise thy youth Which as it is a Caution to Timothy as hath been shewed to carry himselfe wisely and warily lest he should occasion others to slight or despise him so it is a Caution to the people that they should not despise him because of his youth That which is the true glory of gray hayess doth sometimes Crowne the youthfull head wisdome I meane and ripenesse of understanding Corpore Juvencula animo cana fuit Ambr de Agnete Ser 90. It was said of a godly woman Shee had a youthfull body but an aged mind Samuel was young in yeares but in grace elder then old Ely Jeremiah was young but how wise did the Inspiration of God make him Daniel was young yet wiser then all the Magicians and Astrologers Timothy and Titus were young yet honourable for p udence and piety and therefore seeing great men are not alwayes wise neither doe the aged understand Judgement as we should not accept what old men say because of their age so let us not slight what young men say because of their youth When God furnisheth young men with abilities and calleth them to his worke even old men must be willing at least not disdaine to heare them Christ must be heard in or by whom soeever he will speake God indeed doth usually serve himselfe by the aged yet he hath abundantly testified that truth is not bound up to old age Modesty should bridle young men from being over-forward to shew themselves but it must not shut or seale up their lips Old men must have the preheminence Elihu shewes us that order v. 7. I saith he said dayes shall speake and multitude of yeares shall teach wisdome We must first attend and give eare to our elders And when we are to chuse Officers or Governours to chuse ignorant Greene-heads before knowing Gray hayres were a perverting of all order Therefore men of yeares having grace and wisdome proportionable are to be preferred before the younger In that case it were a shame to advance young men with a neglect of the aged But when God gives more grace and understanding to young men then to ancients our approbation should follow his preparation and whom he qualifies best we should soonest chuse The order of Nature is good yet not alwayes fittest to be observed Right reason and the rule of the word of God must sway and cast our vote no the age and yeares of men When Samuel was sent to anoynt a King in the place of Saul among the sons of Jesse he looking on Eliab said Surely the Lords anoynted is before him 1 Sam 16.5 but the Lord said unto him v. 6 Looke not on his countenance or on the height of his stature because I have refused him for the Lord seeth not as man seeth for man looketh on the outward appearance but the Lord looketh on the heart Now as we are not to be taken with the beauty and stature of men so not with their gray haires and outward gravity Old men are not alwayes wise wisdome and a heart for God a good heart or a heart to doe good may dwell with a greene Head even with a greener then seven the eighth oâ— greenest of all so was Davids
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
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
because we doe that which in it selfe is not right nor according to the mind of God Secondly in the issue consequence or effects of it because by respecting persons we are endangered to many other sins While Solomon only saith Prov 28.21 To have respect of persons is not good his meaning is 't is very evill 't is starke naught And the reason which he gives of the evill of it is not only because the act in it selfe is evill but because the issue and consequence of it is worse For saith that Scripture for a piece of bread that man will transgresse That is he that respects persons will turn aside from Justice for his owne advantage though it be very small even for a piece of bread The Prophet complaines of those Amos 2.6 who sold the righteous for silver and the poore for a paire of shoes They who have sold or given up themselves to this crooked Spirit of respecting persons will not sticke to sell both the persons of the righteous and the most righteous causes not only as the Prophet saith for a paire of shoes but as we say for a paire of shoe-buckles They will soone judge amisse of things who have respect to persons and they alwayes looke beside the cause who looke too much upon the face nothing should weigh with us in judgement but truth or right and that in a five-fold opposition First Truth and right must weigh with us in opposition to relation When a Brother or a neere kinsman be in the cause we must not decline nor be biassed from the truth yea though it be on his side to whom we have no relation but that of man Secondly We must keep to the truth and doe justice in opposition to friendship Though he be my friend my old friend and my fathers friend I must not respect him if truth stand upon the other side upon the side of the meerest stranger It was anciently sayd Socrates is my friend and Plato is my friend Amicus Socrates Amicus Plato sed magis amica veritas but truth is more my friend and therefore I will stick to that Thirdly We must hold to truth in opposition to or notwithstanding the hatred of men suppose a man beares us ill will yea in other things hath wronged us yet if his present cause be righteous we must doe him right We may not bring in our particular wrongs or quarrells upon any cause but that about which the wrong or quarrel riseth They shew the purest love to righteousnesse who act righteously towards those that hate them and will not wrong those who have attempted to oppresse and ruine them A true lover of Justice will do to others as himselfe would have others doe to him yea though they have not done to him as they would be done to Fourthly We must stand to truth in opposition to riches and worldly aboundance riches usually find more friends and favourers then righteousnesse doth And 't is usuall to favour the rich more then the righteous How often is truth on the poore mans side over-ballanced by his adversaries purse But O how poore are they in spiritualls and morals who thus respect the persons of the rich Fifthly We must judge for truth in opposition to worldly greatness and power and that in a two-fold consideration First Though men have a power to reward and preferre us to doe great things for us yet this should not draw us aside woe to those who respect the greatnesse of the person instead of the goodnesse of the cause yet how many are there who care not how bad a great mans cause is if he will but engage to do them good yea some great men look upon themselves as much undervalued if they be not favoured in their cause how bad soever it be because they are able to doe them good who favour it Balak tooke it very ill at Balaams hands when he seemed unmoved by his ability to advance and reward him Did not I earnestly send for thee to call thee Wherefore camest thou not to me am I not able indeed to promote thee to honour Numb 22.37 And wilt not thou serve my interest when I have such a power to advance thine Thus also Saul thought all must cleave to him and forsake the cause of David because he was great and could preferre them 1 Sam 22.7 Will the son of Jesse give every one of you fields and vineyards and make you all Captains of thousands and Captains of hundreds Hath he any great places to bestow and honours to give Why then doe ye seeme to adhere to him and his party Hope of reward makes a great bias upon some mens spirits and carrieth them quite off from truth There is a second consideration prevailing much with many in this matter for though they are unmoved by rewards and will not bite at the bayte of selfe-advancement yet say they O he is a great man and hath great power he may do me a shrewd turne he may vex me and undoe me he may sit upon my skirts hereafter and ruine me Thus where hope doth not feare may carry a man from respect to right to the respect of persons But know That be a man never so great and able to doe me a mischiefe yet truth must be maintained and Justice be done though we should be quite undone by appearing for it It hath been sayd of old Let justice be done though heaven fall much more should it be done though we for doing and abetting it fall to the earth Moses gave that charge more then once Levit. 19.15 Deut. 1.16 17. Thou shalt not respect the person of the poore nor honour the mighty but in righteousnesse shalt thou judge thy neighbour Againe Ye shall not respect persons in Judgement but ye shall heare the small as well as the great you shall not be afraid of the face of man for the judgement is Gods neither undue pity to the poore nor carnal feare of the great which two often doe ought to put any check or stop to the execution of Justice So in that excellent model of instructions which Jehoshaphat gave his Judges 2 Chron 19.7 Wherefore now let the feare of the Lord be upon you take heed and doe it for there is no iniquity with the Lord our God nor respect of persons nor taking of gifts As if he had said Do not you respect persons for God respects no persons he is no gift-taker therefore be ye no gift-takers your duty is to give every one his due That which is right to one man is right to another either in the same or in any paralel case That which is the rich mans right in his cause is the right of the poore man in his cause Quod uni aequum est non debet alteri in eodem casu esse iniquum yea it is as sinfull not to have a due respect to the rich man in his case as not to have respect to the poore man
a means to cleanse you or provoke you to preserve your selves cleane Note Thirdly It is our duty to justifie those whom we oppose when they can clear themselves As Elihu spake very ingeniously so not at all beyond his duty we should be glad when they whom we have suspected or charged appeare faire or better then we suspected he that doth so must be justified as we must not hold the truth of God so we must not hold the credit of our neighbour in unrighteousness We should have three ends in dealing and debating with others First to convince them of their errours and sins Secondly to recover them out of sin and errour Thirdly to acquit them in what they appeare and can approve themselves not to have sinned or erred Elihu aimed at and attained the first and second in his debate with Job and it would have been a greater contentment to him if there being no need of those two he had seene cause only to have done the third Speak said he for I desire to justifie thee Vers 33. If not hearken unto me hold thy peace and I shall teach thee wisdome Elihu having desired Job to speake and he either refusing or having nothing to say he re-assumed and re-inforced his former counsell Hearken unto me hold thy peace These words were opened v. 31. therefore I need not stay upon them here If not hearken c. and indeed what should they doe but hear and submit who have nothing to answer or reply especially when so gainfull an overture is made them for their encouragement to hear as Elihu made Job in the next words which are also the last of this discourse And I shall teach thee wisdome Elihu may seeme to take much upon him and shew himself very confident when he thus undertook and promised to teach Job wisdome yet doubtless the ground of his confidence was not in himselfe but in Gods assistance and in Jobs humble silence As if he had said I see thou wilt not speake but heare hear then and I shall teach thee wisdome for God I hope will be with us in this matter and both open my mouth to speak and thine eares to hear that which is wisdome indeed having given thee a heart to receive instruction he will instruct thee to profit and make thee wise to know tâ—y duty and doe it by my ministry though a weake and unworthy instrument in his hand I shall teach thee wisdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Kal disâ—ere in Piel docere hinc Aleph Paedagogus antecassor dux doctor qui aliis solet praeire sicut Aleph prima litera reliquas antecedit The word which we render to teach in another conjugation signifieth to learne and the Nowne signifieth a leader or governour As that first letter Aleph in the Hebrew Alphabet is the leading letter to all that follow so a Teacher should be a leader he should goe before those that heare him by good example as well as by wholsome doctrine Be thou an example of the Beleevers saith the Apostle Timothy 1 Epist 4.12 who was set up in the Church of Ephesus a Teacher and an Instructer Further when Elihu saith I will teach thee wisdome his meaning is I shall acquaint thee with that which may make thee wise or I shall shew thee wherein true wisdome doth consist And that consists chiefly in these two things First in the knowledge of our selves Secondly in the knowledge of God As if Elihu had said I doubt not but I shall make thee know more fully what thou art as also who God is And it plainly appeares in the close that Job got a fuller light in both by what Elihu said to him He got a suller soul-sight of the soveraignty and highnesse of God and a deeper humiliation in the sight of his own sinfullness and vilenesse He that hath learned and is in the power of these two lessons is questionless a wise man and he that faithfully teacheth these two lessons doth not at all over-rate his doctrine if he call it wisdome nor doth he put too high a title upon his paines and endeavours if he saith to his Auditors or Schollars I will teach or have taught you wisdome Lastly When Elihu said I will teach thee wisdome we must not conceive that he looked upon Job as unwise or ignorant Elihu knew well enough he had not to doe with a child or an ideot but with a man of knowledge with a man who was skilfull in the word of righteousnesse whose senses as the Apostle expresseth it Heb. 5.14 were exercised to discern both good and evill His meaning then when he said I will teach thee wisdome was only this I will teach thee to be wiser and more knowing in some necessary truths then as yet thou art or at least hast appeared to be Or we may give his sence in the language of the Apostle 2 Cor. 1.24 I will teach thee wisdome not as having dominion over thy faith but as a helper of thy joy Hence note First There are none so wise none so holy but they may learne more wisdome to be yet more holy 'T is out of question he was never good who thinks he can be no better nor doth he yet know any thing aright who saith he needs know no more It is very sad which is the case of many 2 Tim. 3.7 to be ever learning and never able to come to the knowledge of the truth Yet they who through grace have been enabled to come to the knowledge of the truth must be ever learning and the more any man doth know the more he seeth his need and the more willing he is to be taught and know more The feare of God that is wisdome saith Job Chap. 28.28 and to depart from evill is understanding and God testified of Job that he feared him and eschewed evill in the first verse of this Booke now if so wise so good a man as Job might learne wisdome let none think themselves too wise or too good to learne Secondly Note True wisdome consists in the true knowledge of our selves and of God This was the theame or subject upon which Elihu insisted he was not teaching Job humane philosophicall or naturall wisdome but heavenly and divine wisdome the greatest meere naturall Philosophers in the world which title sounds them lovers of wisdome were meere strangers to that which we call true wisdom and as the Apostle chargeth them Rom. 1.21 22. became vain in their imaginations and their foolish heart was darkened professing themselves to be wise they became fools Thirdly Note There is nothing worth the learning or knowing but that which makes us truly wise For that only sheweth us the way to be truly happy 'T is our wisdome to work for a right end and that work can never attaine its end but by the choyce of right means Through desire saith Solomon Prov. 18.1 a man having separated himself seeketh and intermedleth with all wisdome The desire
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
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