Caryl - Houston-Packer Collection BS1415 .C37 v10

AN EXPOSITION W I T H Pra6lical Obfervations CONTINUED UPON The Thirty Second, theThirtyThird, and the Thirty Fourth Chapters of the Book of JOB 0 B E I N G The Suiifrance of Forty-nine Latures, delivered at "'Wpm! Near the Bridge, L O N DON. By JOSEPH CARY L, Preacher of the Gofpel, and Paflourof the Congregation there. Prov. e 8.. 17. He that isfirft in his owncaufe, feemethfull; dut his neigh- bour comet andfearcheth him. LONDON, Printed by cí`Yi'. Sirsatnans, for Giles Widdower, and are to be fold at his Shop at the cMaiden-head over againffi the HalfMoon in Alderfgateflreet near 7earenflreet, t 669.

.1 A 6111116 liailealt1111ffrAfglt 1.0 AT11, 411,151§SZI irtiVirVerr 'PVT rit4VVVirliVIVVVO ViUrris9 TO THE CHRSTIAN READER: TO Thofe efpecially of this C T I E, who yet continue helpfull towards this WORK E. S R. S 0E have had (according to my poore meafure ) the whole dif- putation between Job and his threefriends, Eliphaz, Bildad -0,3 and Zophar,explicated innine parts alreadypublifbed; Inow (through thebleffeng andgoodhandofGodwith me) prefent you with the Tenth; which indeed, without any defigne or pre-intent ofmine, proves like the Tenthwave from the vaft ocean of this holy Booke, fomerrbat bigger,andfuller,' cannot fay(andstismy reproofe having beenfo long con- verfant in this booke that 1 cannot fay )ftronger andbetter,Le,ntore jpirituall ( which alone is the firengthofScripture writings) then the former ; butfilch as it is {C, that it is fuch as it is, own A 2. and

To the Chriflian Reader. andhumbly acknowledge the goodnefs ofGod in ;Ovine to doe it,fuchas it is(Ifay) Ifreely ten- der it toyourfavourable acceptance,&' dedicate it to the gloryofGode. the commongood: know- ing that it is both myduty and Intereft to 'hew thefmall improvement though but of one Jingle talent, rather then, either throughfloath orfla- vifhmodefty to hide it in a Napkin. In the prefatory Epi,file to the fecondpart of this bookthere was anendeavourof adifcovery concerning the diflin6 opinion of Jobs three friends, as alfoof what bimfelfe held faft and inffledupon all along in diflin5lion from theirs. Andnow that Ihavedone with all that wasfaid onbothfides by the difputants, and am come to open the difcourfe of Elihu, who appeared as }4odeiator to give a determination about the Great Ql_teftion,fo long ventilated among them; it mayfeeme fomewhat nece f fary,and Iam much perfwaded(ifinany competency attained)it will not be unprofitable, to give The Reader a briefe pro#eêI of what Elihu aymeth at and cloth in this his large and accurate difcourfe, continued in fixe Chapters throughout and divided into (befides his Generallpreface which takes up the whole thirty fecondChapter) foure remarkcable fey ions. Elihu MMINEW

To the Chriftian Reader. Ehhu i3 .,:roduced by the pen-man ofthis bootie in a great paon , both with Job andhis three friends,andhe gives us an account why he was in fucha beate ofpaffionwith both(chap: 3 a. ) Thenwaskindled the wrathof Elihu;againft Job was his wrath kindled , becaufe he bad juflified himfelfe rather then God. Alfo againft his three friends was his wrath kindled , becaufe they had found no anfwer, and yet had condemned Job, It remaines therefore, that Elihu was the man, zuhofound an anfwer in this great difficulty and yet condemned not Job. And indeed he condemned him not (as hisfriendshad done) as a man imper- fe5l &-crooked in his wayes,as a man that feared not Clod&efchewednot evili,In orfor thefe things Elihu didnet condernne Job,thoughhis wrath was kindled againft him : he condemnedhim onlyfor this,becaufe be complainedfo much of thefeverity ofGods dealings with him, andfo, byconfequence juftified himfelfe rather thenGod. And in that poynt or for that fault he(paredhint not,but repro. ved him asJharply and condemned him as deeply as hisfriends haddone uponother and thofe(moft ofthem) undue and infoffcient grounds.Thus we readhis cenfure ofhim ( chap : 34. 35. yob bath fpoken without knowledge, and his words were without wifdome. Andagaine (chap; 35. ¡6. ) There.

To the Chriflian Reader. Therefore job openeth his mouth in vaine, he multiplyeth words without knowledge; that is, without a cleare knowledge of himfelfe both as a creatureand as ofnner, as alfo ofthe defgneand purpofe of God in af flictling him. Now, befides thofe paf fages in the difcourfe of Elihu wherein he chargeth. Jobs three friends withfolly for condemning Job when they could not a,zfwer him,& thofe whereinhe reproves lobs ignorance or want ofknowledge, for wondringhow flabgreat wills fhouldfall upon him , notwith. ffancling his integrity,likertife his boldnefs or pe- remptorinefs inhis own caufe, juflifying himfelfe rather then God;yea and clefring topleadhis caufe before him; Ifaybefides thefe paffages,we at firff readingmight conclude that Elihu didnothing elfe throughout thefefix chapters,. but enlarge or para. phrafe upon thole things, which had long before beenfpoken to by Eliphaz,. Bildad, and Zo1;har, andby yobhimfelfe as much a<r by any ofifnot be- yond all them three. But upon further confderation ofthe matter in the wholeferies andcontexture ofhis difcourfe ,we may colleU two things, infianced in andWhitedon by Elihu alone, upon which his particular opinion andfentence is grounded in diffinUion fromall the refl. the cleare underffandingofwhich, will lead WS

To the Chriftian Reader. vs to afaire folution or removall of thofe doubts which arife about the queftionor matter in debatee. The twodiflin61 poynts produced by Eii1]er, are, Firft, about Revelation, or how God is pleafed to manifeft his mindand will toman. Secondly, about Mediation, or the meanes which God bathgracï- oufly afforded man to Neale thofe breaches, which fin bathmade between Godandhim, and fo either fir, ftly,or afrefb toreconcile man againe tohimfelfe. The Former ofthefe is handled(chap: 3 3 . v. t 4, z ,, t 6, i 7.) For God fpeaketh once, yea twice, thoughmanperceiveth it not. In a dream,in a vi. Eton of the night, when deepe fleepe falleth upon men:Then he openeth the cares of men,and feal- eth their intruion, that he may withdraw man fromhis purpofe, and hide pride from man. And thus, as it isPaid in the verfefollowing, He keep_ eth back his foule from the pit, and his life from perifhing by the fword ; that is, thefe fpeakings ofGod are by thefaxingpower aizd Spirit ofGod made e f feilcall for his falvation both temporall andeternal. The latter is handled in the fame chapter, begin- ningat the 2 3a verfe to the endofthe 3oth.If there be a meffenger (or Angel) with him , an inter- preter, oneamong a thoufand,to thew untoman his uprightnefs : thenhe is gracious unto him,and faith,

1 10/111.. To the Chrifaian Reader. faith, Deliver him from going downe to the pit, have found a ranfome. His flefh (hall be fre(her then a childs, he fhall returne to the dayes ofhis youth. He fhall pray unto God,andhe will be fa. vourable to him, and he (hall fee his face with Joy, &c. Hence the opinion or determinationofElihu may be thus conceived. That,notwithftanding all the confufions anddif orders which feeme to be in the a. faires of this world, theprovidence of God over mankinde in Generall, and his great mercy towards the righte- ous in fpecìall , is feene molt eminently in thefe two things. Firft,In that he infpires themwith the knowledge ofheavenly things, or acquaints themfonte way or other with his mincl.,botb as to themeaningofwhat he cloth to them; andofwhat he would have them doe. Secondly, In that heprovideth andfends them a iareffenger or mediatour both to in,ftruc`t them in their duty,& toprayfor mercy,andfo confequent- ly to deliver thein,when their fouledraweth neere to theGrave, and their-life to the deftroyers. Both thefe gracious difpenfations of God are . proper to righteous men, or at leaft appropriate to them in a peculiar manner ;. the. righteous are the men.

To the Chriftian Keader. menfor whomGodprovides a meffenger or media- tour, and the righteous are the men whomGodfa- vingly and efe5lually infpires with the know., ledge of his will , in the things which concerne both their predent wore andfuture reward. Nei- ther bathSatanany powerfo todarken their under- flandings about thofegreat things as to make them mifcarry;and asfor all his other sarifchievouu plots andpra6iices againft then, they ferve to a cleave contrary purpofe thenhe intendeth , according to that mofi comfortable a f fertion of the Apoftic (Rom: 8. 28. ) We know that all things work together for good to them that loveGod,to them who are the called-according to his purpofe. SatanprovokedGod for a licence to heape out- ward calamities upon Job infirippinghint naked ofhis worldlyfubftance, and in tormenting his bo- dy with grievous paines andfìcknefs ; which lat- ter Elihuprofecutes at large (chap: 3 3 .a 9,20,2 I, 2 2.) Re is chaftned alto with paineupon his bed, andthe multitudeofhis bones with ftrongpaine; fo that his life abhorred' bread, &c. And what hefpeakes of ficknefs is applicable to any or all forts ofa f i6iion; in all which (as it is fayd, v. 27,28,29, 3o.) God lookethupon men, and if any fay I have finned and perverted that which is right, and it profiteth menot; he will deliver his a foule

To the Chriffian Reader. foule from going into the pit, and his life (hall fee the light. Lo, all thefe things worketh God oftentimes with man to bring back his foule from the pit, to be enlightned with the light of the living. From thefe premifes we may colles both what is proper to the righteous ; and that, inwhatfoever is common to themwith the wicked, there is neither diforder nor confu fon. For though the belt of the righteous are lyable to the fame outward evils which the worft ofthewicked are,yet their condi- tion is not thefame; feeing to the wickedthofe e- vils arepurely punifhments, ,, but the beginning ofthofe furrows which!hall never end;whereas to the righteou they are either but chaftifements for fomefinalready committed, or medicaments topre- vent the committing either ofthefame, or offore otherfin. Andasfor thofe who byfuch chaftningr are brought to afight of their fins and forfake them, their foules are (by this meaner v. 3o.) brought back from thepit to be enlightned with the light ofthe living. This poynt isyet more fully andplainlyprofecu.. tecl by Elihu in the 366chapter ; where he inform. eth us, howfufferings aredifferently to be concei- vedofaccording toa threefold difference e oftheper_ fans,fuffiring.Thefirft,and chiefe,is ofthofe,who are_

To the Chriflian Reader. are truely righteous andkeep clofe to God in righ- teous wayes.The fecund is ofthofe who being righ- teous in their f ate,have fallenfoulely in their way, with whomwe may alfo reckon fuch aI areyet in an unrighteous ftate,yetfhall beand at laft are con- verted and brought home to God. The third is of thofe who perfevere and obftinately continue in their wickedRate and wayes, (topping their eares, andhardning their bearts,both againft inftru5ion and correction. Elihufecmeth toput all thefe together (v.5, 6. ) Behold God is mighty and defpifet-h not any , he is mighty in flrength and wifdome,he preferveth not the life of the wicked, but giveth right to the poore. More diftiníily, Hefpeaks ofthe frit (v.7.) He (that is,God) with-draweth not Iris eyes from the righteous : but with kings are they on the throne, yea, he Both eftabliíh them for ever, and they are exa!- ted. He fpeakys ofthefecondfort v.8,9,1 o, i T . And if they be bound in fetters and holden in the cords of aflii5tion, then he fheweth them their worke and their iniquity, that they have exceed- ed. He openethallo their Bare to difcipline, and commandeth that they return from iniquity, &c. a a He

To the Chriltian Reader. Hefpea&es ofthe thirdfort (v. t 3, i 4..) But the hypocrites in heart heap up wrath; they cry not .when he bindeth them ; they dye in youth, and their life is among the uncleane. Mire three f orts of men are dealt with by God according to their kind. The laß of them being altogether wicked and incorrigible, abide under wrathfor ever. Thefecondbeing in an evillfrateor having done that which is evill , yet humbling them(elves (throughgrace)and being betteredby their aßlì i- ons, are ufually reßored to a profperous efrate in this life,& in cafe they dy under affliElion,are al wayes crownedwith thebleffednefsofeternal life. TheFirßfort,walkingconßantly(humanefrail- ties excepted ) its their uprightneffe , are not only preferved inpeace, bitt receivehighfavours and fpeciall mark,es ofhonourfrom the bountifullhand` ofGod; which is true, efpecially according to the condition of thole times , wherein God didmore engage himfelfe to his faithfull fervants in pro- miles of temporali happinefs , thennow he doth in Gofpel tithes. Andyet even thefe, as now they are not, fo then they were not aiwayes exempted fromfufferings ; For as the fecond fort of righteous men are often aficledin a. way of chafiifement for their fins;

To the Chriftian Reader. fo theLord referees to himfelfe a liberty (his So- veraignty allowing it) to affli&t the bell and ho- liegi ofhisfervants for the tryall oftheir graces, er the magnifyingofhisownegrace to themand in. them ;a a Mailer of Heroick Arte and Games im- pofeth a very laborious task upon his 3chollar- Charnpion,not as a punifhment ofany elefault,but to confrmehit flrength and exercife his valour. The dueconf derationofall thefe things layd to-.. gether by Elihu, might wellfatisfie Job , andfu fame hisfaith in a patient bearing the burden of all thofe calamities , which the Great and molt wife Godwas pleated to impofe upon him , and likewife convince him thathe hadfayled match im giving out fo many impatient complaints about them. And no doubt they prevailed much with him, both towards his conviSiion , and the quiet ingof his heart under thofe difpenfations ; For we heareno more ofhim in that language. Yet Elihu thought he had not done enough, but continueth his difcourfe, and draweth afurther demonfiration for hispurpofe , from the wonder- full workes of God in nature, from the raine,. thunder,fnow, windes, &t.c. which he dothfrom the 27th verfe of the 36th Chapter to the end of the 37th, and. with that concludes his, an-- fwer. the.

u To the Chriflian Reader. The fcope of Elihu in that long and learned Phi_ lotrphicall LeUure was to teach and a_ fore job, that, God who caufeth and difpofth thofe vari- ous alterations and terrible impreffions in theayre, both for the humbling andbenefiting ofman, doth muchmorebothfend and over-rule all thofe chan- ges - aßliaioni which befall thefont ofmen,here oncaith,to humble them do themgood.Andfur- ther to affure o him, that ifman be not able togivea reafo.n of thofe workes of God in na- ture, but isoftengravel'd andforced to fit downe in a f lent admiration ; then furely man is much lefeable tofathome the depth ofGodspurpofes in all the workes ofhisprovidence,but mutt inmany ofthem onlyfit downe quietly andfubmit;For (as Elihu concluded) fromthefepremifes (Chap: 37. 2 ,3)24. )Touching theAlmightywe cannot find him out, he is Excellent in power and in judge- ment, and in plenty of Juflice he will not af- fl;er, (either caufelefly or more then needs, though we feldome fee the caufes or acknowledge the need ofhis a li5iions) men doe (that is, they ought therefore feare him ; and if any are fo proud andhigh in their owne thoughts that they doe not, at theirperill be it , for he refpeaeth not any that are wife in heart ; that is , as the carnal wifdome ofworldly men cannot be a barre, fo

To the Chrií'ian Reader. fo the trie wifdome of godly men is no privi- ledge again the Soveraigne power ofGod in of Hiring them. And thereforeJob , though truely wife in heart, muff not looke for any fuch re- fpe5l fromGodas to be itntoucht by or priviledg'd from a f li5iion. For the clofe of all,wemay fumme up the whole fcope of Elihu's under-taking with Job , yea of the whole Booke of yob in thefe fix poynts or propofitions. Firit , No man can Hand before God in his owne perfonall righteoufnefs. Secondly , How righteous foever any perfon is , yet the Lord. may af li6i. and breake' him in what way and in what degree bimfelfe thinkes fit. Thirdly , God bath moll wife and gracious aymes in a f iüing his r,ighteousfervants. Fourthly, His mol righteous fervants may not take the liberty, to complaine as if they. were wrong'd , or as ifGod were either rigorous or un. righteous in the leafl, how much or how long fo. ever they are ali6led. Fifthly; There is, nothing gotten by complain. ing orflriving underthe afiliCiing hand of God; and therefore Sixthly , ''i'is be for us or our wifes`Z way when

To the Chriflian Reader. when things are at worfl with us to give glory to God both as ju>;l and good, and (po ffe f ng our foules with patience) by faith to Waite in ,hope , till he giveth us a ì frefh experience ofhis goodneffe, eyther byfweetning our troubles to us, and fupporting us under them, or by bringing us out of them (as he did rob) in thefitte.£l fea< fon. Ifinperufing this difcour,fe of Elihuwe carry thefe general/ refults in our eye, we fhall read both the Text and Comment withmore clearenefJ'e inour underfanding.t at all times, andwith more profit (when at any time under them) in our chajienings , which , that we all may is the prayer of The mth of the 3d Moneth a66a< Your affeaionate Servant in this worke of Chrift JOSEPH (:ARYL,

4ftg.86ttt-tli41)Wft 4415:ff 41rY sint yrcrVi á7:1"77*is77VM2t4tIrR'ritéSVFTET9nz T k"' A i`I EXPOSITION WITH Praetical l Obfervatious UPON The Thirty-fecond,T irty-third, and Thirty-fourthChapters of the Bookof 0 B. JOB , Chap. 32. Verf. 1, 2, so thefe three men ceafed to anfwer lob , b.ecaufe he was righteous in his own eyes. Then was kindled the wrath of Elihn the f on ofB era- chef the Buzite of the kindred of r;n against yob was his wrath kindled,becanfehejxftified hi,w- felfe rather then God. ., lfo againfl his three friends was his wrathkindled.:- becauf they had found no anfwer, andyet had con downed Job. He íafl Chapter ended with there words, The words of job are ended ; the beginning of this tells us his three friends 'had ended theirs, So thefe three men ceafed toanswer Jób; Thus we have had the whoie dispute between fob and his three friends;Now followeth the de- .*-11 termination of it:The difputants having done, roe moderators begin ; Firl1Eliot ,, and,after himGod himfelfe. B Elihu ::: f;

Chap. 3 2. An Expofition upo* the Book, of j o B. Verf: Blrhu fiends fix wholeChapters in delivering his mind upon this Controve tie; yet' he makesTome paufes and overtures,, moving or inviting fob_to-a reply. But job interpofed`not a word. We may confider this whole difcourf of Et.'hu in foure di- flinót pasts; the firft contained in the 3 ad and 33d Chapters;. die fecoiid in the,, the third in the 3 5, h, and the fourrain- rbe 36th and 37lh Chapters of this Book`. In the tirll part, he dire&eth his fpeech ; firft to-fobs three friends, in this 3 ad- Chapter Secondly ,_to fob himfelfe the 3 In this Chapter we may confider , firft rationall tran(ridn from the dïlpeate between fob and his friends, to this difcowrfe of Elihu, in the five firft verfes ;-Secondly, we have a-very Rhetori call-or pathetical(Reface-, whereinElihu endeavourerh togain attention-by givinganaccounr, or the reafons of his undertaking in which he interweaves many Apologies for himfelfe, inventu-- ring upon fo-hard a taske, refpéccing both his youtli, and the' weight ofthe argument. He amplifies and continueth upon this fubje6 to the end of the 3 adthapter ; wherein- he engageth himfelfe by folemne promife tò carry on the lufineffe without re- fpeeI of perlons, without feare or flattery. Yet' more diRin ly. in this firfl part,The tranfition; firft, a- rea fon is a`ïìgned why Tobs friends left off fpeakin e4s it is not Stied to begin to fpeak,, fo neither togive- over fpeeking, till we fee and can give a reafon for it; The reafonhere given, is, becaufe fobwas righteous in his own eyes (v. t. ) Secondly, areafon is gi- ven not only why Elihudid begin to fpeak, but why he began to fpeak as he did, ananger ;'firft, agaiüft Job, which is laid down! in the fecondverfe, Becaufe he jut;fledhimfelfe rather then God; Secondly, againft his friends ( ver. 3. )-Becaufe they hadfound no anfwer, yet had condemnedfob, or, becaufe they cenfured though they couldnot confute him. In the 4thand 5th verfes , we have a dilcoveryof the caufeof Elihu's modefty in forbearing fo long to [peak, which he further inlargeth. in -the following parts ofthe Chapter. Verf. t. So thrfe threemen ceafed to anfi er fobb. They who had maintained the difpute all this while,crafed, éefted, or face down!. When men ,fpeak they ufually Rand up er

Chap. 32. -; ,fin Expòftion upon the Boal¿,of J o ifexf. x, 3 or ftand forth. The word in the Hebrewmay be rendred thus They fabbatized, implying they had found it aweekof hard work, Verb= ipfum and ftrong labour in dealing and tug ing with fob; And now as if 1721) ind;cit their feventbday or Sabothwere come, they fatedowne and took ncoe t /li iouutnreaam their refl. Speaking efpeeìaily arguing and di uting with a knowing and refolved rtiio o- adverfary, is tough worke ; And they who ,, prarerite have been at it to purpofe, may for very wearineffe have caufee - & iagentem nough toreft or taketheir Saboth ; fo did tilde three men, they Y p 1 yam, ceafed or fabbatiz'd from anlwering fob. aono, We mayyet !further enquire, why did they ceafe? Firft,fome pined; men ceafe to anfver, becaufe they 'rave nomore toanfwer. Se- condly, others ceafe to anfwer, becaufe they fuppofe they have anfwered enough already, and will anfwer no more. Some lay the former was the reafon why fobs three friends ceafed to antWer, theyhad nomore to anfwer ; Others take the latter,that they had nomind,nawill to give any further anfiver.13ut the reafon expref- fed in the text ( which filmic' fatisfie us and fuperf ed further queries ) is, Becaufe he was r;ghteozrs inhis vwne eyes. As if it hadbeen faid, Becaufe they fan, they had done no good inpon him, 3ób kept.his ,o-roundand maintained hisflanding, he' d f ; puted every inch with them, andycildednot an inch ; at they found .him atfirfi,fo he was at laß , theyfaw him a man immoveably let downein his owne parpofeand opinion, and therefore, becaufe they cottldget nothing byfpeakjng, they would ffieak no more. 'Tù but ,iosl labour, ( as we lay ) to wag) the Blackmore. The conflancy and warmth ofJob in defending himfelfe they judged ob(lin.icy and a humour to ot,pofe, or but the fwelling of a proud f1 irit ; whereas indeed it was the love oftruth,not of contention, a zeale to doe himfelfe right, not todoe them wrong, which caufed him (iüt to hold up the Bucklers, and adhere fo flitfely to his owne opinion.. Thus defpayring toconvince or bzhag him to an ac- knowledgement, that he .was unrighteous, they ceafed. Becaufe he was righteous in his ovine eyes, That's filch another forme of fpeaking (Pro. ;', . ) Be u t wife in thine owne eyes As allo that ( Pro. 26. a a. ) Seefl thou.aman ui fe in his swvne conceit, there is more hope of a fool then of hinz. B 2 You

-T 4; Chap. 32, ;An Expofition upon the 13eo{L of. J. o B. Verf. Youmay eafier reduce aman that is indeedignoranc, then him= that thinks himfelfe very wife, or knowing, but-is not. This was the apprehenfion friends concerning him, Hewas a man.: (: thought theyand fa they faid ) righteousrn his owne_eyes. There are three forts of righteous perfons. Pita, fuch as are righteous inthe eyes of God, and failleGodly are under a two -, . fold notion; Fitft, as being pardoned for or juf}iified from their w .ighteouinel3e, through faith inChrifl'; Blefled are they who are thus accounted righteous inthe eyes ofGod. Secondly, they are righteous , as avoyding unrighteous , and doing righteous things. There is a feed-a principle of, righteoufneife to perfons, jutlitied and regenerated, which dayly puts it felfe forth in righ, teous aaings ;, Ile,that doth'righteoufneffe is righteous (t Joh: 3. 7.) He is fo, both as to his liate,,and as to his a6tions, in the eyes of God and good men. Secondly,.Many are righteous in the eyes of men., they have faire appearancesand out,fides ; you can read nothing amine irr their converfation, yet they are unrighteous, yea altogether un- righteous in the eyes of God, yeaand pofïìbly in their owne too ; They cannot but fee their own wickedneffe, though they can con- ceale it from thefight of. others Hypocrites are likepainted e- pulchers, faire without (ás Chrifi fpake of the Pharifees) -but within full ofrottennef1e. They femme that to men, which God feeth they are not;They.can.fhew their heft fide toandhide their. worn frommen, but they cannot play this gamewithGod ; he feeth their belt is bad,becaufe it is but the covering, not the ha- ting, not the mortifying of that which is bad. Thirdly , There is another fort whoare righteous in their own eyes ; fuchSolomon defcribes ( Prov, 3o. i a.) There is a gene- ration that.arepure in their ozone eyes, andyet is. not wafhed.from their filthineffe. Thefe have agreat opinionof themfelves; They thinkall is rightand wellwith.them, when indeed they are fil- thy and unclean, their hearts being yet unchanged,though their 'wayes are fmoothed ; and though they may have left off to doe many fihhy things, yet they are not washed from their filthineffe. The text inhand puts Tob'into this third fort of righteous men. But was it thus with him ? I anfwer ; Firll, yob was a man righ- teous in the eyes of God, in both the notions mentioned ; he was righteous as ;unified and righteous as farctified: Secondly, fob <:

Chap. 3 a. An Expofitiof upon : the Book of o B. Verf. E. Job waSa man righteous in the eyes of 'many men ; for he- faith ( Chap. 29. 1 I.) The ear which heardme bleffed me, and the eye which favo me gave witneffi tome ; yec job had not an univerfall teilimony given by men ; There were force, I cannot fay many, in whole eyes he was unrighteous ; He was fo in the eyes and opinion of his friends efpecially. Though none could, as Co the _eye, tax jobwith any unrrghteoufnefre, no not they who doubt- Idle had fifted his life to the bran , yet-his friends thought him . unrighteous, and he flood judg'das unrighteous in their eye: As for the third fort of righteoufneffe, thatof being righteous in our owne eyes we muffdiflmguiill; yob was indeed righte- ous in his owne eyes in a good fence, and that under a twofold confideration ; Firfl, asnot having committedany grofs or fcan- dalous a& of wickedneffe , as he profetfed at large and with much confidence inthat apologie andvindication which he made for himfelfe in the Chapter foregoing ;where he calls dowse the fevereft judgements of God upon himfelfe, if he had done Inch things as he was fufpe&ed of, efpecially if he had defiled him- felfe with thofe common polutions ofthe world, wanronnefle, in- juflice and oppreflion. 3o6 flood upon it that hewas thus righte- ous. Secondly,'ob.was righteous in his owne eyes, as to i ie- al- lowingof himfelfe in any the leaf' 'fin or unevenneffe , either of hart or life ; Thus`ninch his proreflation or imprecationamounts tom the 3 3dverfe of that Chapter ; If Ihavecovered my. trítnf- greffions as Adam, by`hrdingmene iniquity Las my bofeme; As if he had faid,Ihave nor lived in the love of any finwhatfoever. Thus 706 was righteous in his owne eyes, protefling to God andbe- fore men, that as he was not fcandaloullywcked in any kinde, fo he wasnot clofely nor hypocritically wicked ; every fin was his burden, and the abhorrence ofhis foule., in any other fence Yob was, far frombeing righteous in his owne eyes ; He never either ffidor thought he had doneno evil!, or was altogether fin-leffe; like white paper without blot or blur ; yea we very often find him confeflïng his fins and failings ( Chap. 7. zo. ) I have finned; what'hall! doe unto thee thoupreferver ofmen ? He maketh a like acknowledgement ( Chap. 9. a.) I know it is fo of a :truth, but, how 'hall man be jolt withGod ? If he will contend rith.:him,, he cannot anfwer him one of a thoufand. Againe (ver.-zo;) IfI to- ffs/1emy. felfe,my mouth'hall.condemne me: If! fay I am.perfe?l, Its

ti 6 Chap. 3 3. An ExpoStion upon the Bsck,of J o 8._ Verf. x it fhall alfoprovease permfa. he.affirmes the general! 'viciotífnzife ofnature, he mull needs imply his owne ( Chap. is. i4.. ) Khat is man that he fhould be cleane ? andhewhich itborne ofa woman, that he f mild be rightcous ? Behold he putteth no teuft in his Saints, yea the hea"tens arenot cleanè in,hìsfight, how much moreabominable and filthy is man ?, In this univeriall conclufion, he included) himeife, therefore fobwas far from being righteous inhis owne eyes in any,proud opinion of his owne righteoufneffe or freedome from any thineoffin. Somuch for the opening of 'thole words,containing the reafon why his friends ceased to an - t ter; Ilecaufé he was righteous inhis owne eyes. It was the delgnc of thefe three men not only to convince fob that he wasa firmer, but to bringhim-upon iris knees as a no- torious tanner ; And yet all their allegations and arguments could not bring him to it ; My right eoufneffi (laid he,.Chapt. 27.6. ) I holdfait, Iwill not`'let it goe. Now, when they law him thus re folved and flie in maintaining the goodneffe of his caufe, and the integrity of his fpirir, theyquitted thebofinefle, or as the text faith, seated toanfeer. Hence note We caufe to doe whenWe cannot attaine our end ix doing. Imp bit :'um When we'fee it is in vaine to perfwade, we give over perfwa- nuÜus eß co- ding, Defpayre of working our end, puts an end to ourworking. of Indutlry is at a fiand, yea withdraweth when inipoffibilities-ap- peare. And though nothing be impollïble unto God, yet we find Godhimfelfe "giving overboth fpeaking and fmiting when he feeth he isliketo doe no good by eyther. Thus he expreffeth `his purpofe ( Ifa. r. 's. ) when he had fpent many rods of fore Judgements`& afflictions upon that people, when hehad flricken them till, from the crowne of the head, to the foie of the feete, they Were nothing but acontinued wound, and yet they received 'not.corredion ; he prefently reafonsthus,t'hy fhoraldye befricken any more, yewill revolt moreandmore. As if he had faid, The end. why I(moteyou was to amendyou, to bring you home: to my felfe, to caufe you to turne back, or returne fromyour evill wayes, but 1 fie 1 have loft my labour, and fpent not only my rods but myfor- pions in vairrenponyou, therefore Iwill caufe from this kind of work, why !boldye be ftricl en any more, ye will revolt more and ore.

Chap. 3 a. an F_xpofition upon the Bock., of o x. Verf. I. And When God bath fpoken long to apeople who regard it nor, e cra.feth to ïi e ,k any more, huc faith, Why f;.ould ye he taught any more ? Let the Prophets tongue cleave to the roof of his motitrt, let him be dumb and filent, as the word is (,Ez,ek.3.26.) hou ¡halt be dumb, and(halt not be a reprover (why )for they are ;a rebellious houfe. After all rhy fpeaking, they continue rebelling, therefore fpeak no more. We read the like dreadful! prohibiti- on ( Hof: d. 4. ) Let nomanflrivc nor reprove another ( let all" wayes of reclaiming this people be laid afide ) For thy people are as they that (trove with the Prieft ;'That is, they are obdurate and defperately ingaged in wickednefle ( Hof 4. t7.) Ephraim is joyned to Idols (he cleaveth and flicketh fall to them, he will not be pulled from his ovine inventions) Let him alone. Thus God faith to hisProphets and Miniflers,ceaf , he faith to his Ordinan- ces, ceafe, when fanners will nor ceafe to fin and doe wickedly againfl the Lord. The fame unprofitable and incorrigible people are threatned in the fame manner by another Prophet (Amos 8. 9.') It jhali come topaffe in that day, faith theLord God, that I wilt caufe the Sun togoe downe at none. And (ver. t a. ) I will fend a famine in theLand, not a famine ofbread, but of hearing the words of the Lord. God would flop the raining down of heavenly Manna,and the people fhould not heare, becaufe they wouldnor. Suchwas the fentence of Chrifl again]] the ewes (Math. z 3.3 7.) O )erufalem, ferufalem, thou that 104 the Prophets, and ftones them which arefeat unto thee, how often wouldI havegathered thy children together as a hen gathereth her chickens under her wings, butye wouldnot ? What follows this refufall ? read and tremble ( ver. 313.) Beholdyour houfe is left unto you defolate, for Ifay un- toyou, ye (half notfee me henceforth, &c. As if he hadPaid, becaufe ye have been fo unteachable , therefore ye (hall be taught no more. It is fad, when we give God occafion to give over either (peaking tous or affil ing us. God will not alwayes Ilrive with the unwillingneiîe, much leffe with the wilfulnefhe of man ; nor will men bealwayes doing that romen, which they fee.doth'thena; no good. So thefe threemen coifed, &c. Secondly, Note hence ; When men are obfhnate andwill .not be reclaimed, it is good to giveover. Why.fhould they who in anykind are abfolutely refolved, be further 7

8 Chap. 32. An Expofation upon the Bock of o B. Verf. ] .. further moved ? (AEts 2t. t4.) When Padsfriends fame hewould- not be perfwaded, they,cea; ed : they had ufed much perfwafion to -keepe him from going up to ferirfdlem, becaufe of the fufferings that were prophe+.ied Should befall him there, yet when he hood out, in an holy obhinacy again(' them, cloathed with a gracious fpirit of courage to Puffer for Chrifl :; when he woaald not beper- fwaded they ceafed,fayinq, the will ofthe Lord be done. As it was the height of Paul; holuaefs that he would not :be perfwaded, he was obhinate for Gods cafee, or for the doingofa duty ; fo it is the height of many mens wickednetfe that they will not beper - fwaded, they are obtlinate againff God, or agatnh the doing of their duty.; Such as are infe'aed with the full of contending, will maintaine that opinion pertivacioully, which they cannot maintaine. tritely. As Come hrtve for the love of victory, rather thenof truth ; fo others ilrive becaufe they love hrife evenmore then victory, and had_rather contend then conquer, becaufe that . end to hrife. In fuck cafes they doe belt who dna no more; And if jobs cafe had been fuch, if he hadheld up the dif- courfe, not for truth but for victory, or becaufe 'he wouldhave the lah word, like a clamorous Sophifler, who hath alwayes fome- what to fay, though nothing to the purpofe ; In that cafe, I fay, yobs.friends had done wifely incealing to anfwer ; They indeed did well upon their owne fuppofition, though as to the truth.of Tabs condition they failed greatly. lob was not a manof that fpi- ric, he that perfills in holding anddefending truth , is not oblii- nate but conhant. Further, as to the ground why they ceafed, according to their .fuppofition, Obferve To be righteous in ear owne eyes is`hastefaill both to God and goodmen. A man isnever fovile in the eyes of thofe who can diicerne him, as when he is righteous in his owne ; how righteous foaver any man is, he fhould be little in owning it. To infili much upon our ,owne righaeoufnelfe, favours ranklyof a Phárifee( Lake a 8, 9. ) Chrifl fpake aparable to this purpofe ( that's thetitle ofthe Parable) (ver. g.) Andhefÿal`e this parable anta certain which trailed to themfelves that they were righteous, and dej ifed others. Then

Chap. 32. An Exp ftion upon the Book,of J o B. Verf. I. Then follows the Pharifeesboati of his falling twiçê in the wecke, &c. And when the text faith ( ver, x }. ) the Publican went down to his houfe jnf -i fied rather they the other. It doh nor imply that the Pharifeewas at all juflified,buí rather that being righteous in his olsine eyes, he was under a fad fenrence of condemnation in the eyes of God. The meaning is not that the Pharifee was fome- what Iuftified, and the Publican more ; But that the Pharifeewas not juflitied at all. It is our duty to follow after righteoufneffe, but our fin to boaft of i (.death. 5. 3.)Blefred are the poore :n fpir`t, 'Tire more toorewe are in fp'rst, the snore rich we are infp'rtualls. Poverty' of flirit is directly oppofiteto our being righteous in our owne eyes. C'hrif came not to call the righteous buttimers to- repentance. (Math. 9. r 3.) By the righteous there we are to un- derfland thofe that are righteous in their ovine eyes, thcfe that have high thoughts of themfelves ; The tanners whom C 'hrifl calls to repentance are the poore in fpirir, though indeed the righte- ous in their owne eyes, are the greatell fanners. As we never doe worfe,or more againft righr,then when we doe that (as it was faid of that ungovern'd age, lulls. 17. 6.) which is right in our own eyes, fo we are neverworfe-, then when we are righteous in our -ovine eyes. From the whole matter of there words, w -e fee, that as yobs friends had been miliaken all along in that which they fpake , fo now in the reaCon of their ceafing to fpeake ; which was ä fuppo- fall than Job was righteous in his owner eyes. Hence obferve ; Mere is nothing more common then for men to iji, e nerd mdse One aro her. lobs friends concluded him fetled in a proud conceit of his owne-righteoufnefle,becaufe heconflantly delayed their charge of nnrighreoufneffe. Some impof an opinion upon their bre- thren which is not theirs,and make them fay that which they-doe nor aff rme ; how injurious is this l yea force mil- judge the word of God, as well as the words ofhién. Theywrefl- the Scriptures) (2 Pet. 3. I6.) Theymake the Scripture fpeatse that, which the holy Ghoff never intended. It is dangerous to famine the word ofa man, much more the wordof God, The former proceeds from a want ofcharity, but the latter is a great impiety. There C could

jo Chap. 32. An Evpofition upon the Book, of J o B. Verf, z. could not be à more unrighteous thought conceived offob inany mansheart, then that he was (as his friends thought him) righ- teous in his owne eyes -; yet thus they thought him, nor would they thinke otherwife of hint, let him fay what he would to the contrary. So much of the firft verfe which giveth us a reafon why fobs friendsfate downe and ceafed toanfwer ; His being (as they judged him ).righteous in his owne eyes. In thenextverfe Elihu gives out a feverer Judgement agamf him then this ; To be at all righteous in our owne eyes (according to the fence intended) argues aman to be both very blind and very proud, but for a man tobe fo righteous inhis ovine eyes, as that he dares juftifie himfelfe rather then<the moil righteousGod , argues not only blindneffe and pride ;. but pride and blafphemy ; yet thus faith Elihu of fob; as it followeth. Verf. a.: Then was kindled the wrath of Elihss the fon ofBara- chel the Buzite ofthe kindred of Ram: aoainfh fob was his wrath kindled ., becanfe he jutifsed himfelfe rather then Clod. Here comes in the fourth fpeaker,as a-moderator or determi- ner of this great difpute ;.And he begins, much unlike amodera- tor, ina heater Then was kindled_ the wrath of Elihs. Noma bit eft It is very common for mentogrow hot in difpute , but for a difkutádi a£lur, manto begin his difpute withanhear, that's very ftrange ; many nova aim' ar_ have been all in a flame upon a little difcourf, but tobe in a canto for-flame upon the entrance of a difcourfe, isa thine, almoft. unheard ma, tanta.fub- p b tiliorqudtoma- of. Yet thus it was with this man; gn in feipfara reflexá, Nam; Then was kindled the wrath of Elihu: videtur ergu- The Hebrew is, his nofo or nofirills were angry. The Metaphor mentari (utlo- gici ioquunrur) is taken from Horfes, Bears, Lyons, Bulls , or any furious crea_ gyafi ad hoed- tuses, who fend forth fumes of wrath or anger at their noftrills, nem, ex ipfss The blood at the heart of an angred angry man is enflamed, and 'obi verbs he, as it were, breaths out fire and fmoake at his mouth and no diFts. Pined> frills. Eli& came in a flame to this bufineilfe. How unceffant were the oppolitions of fob! nofooner had thofe three aten ceafed fpeaking but a fourthrifeth up to fpeake. The Good

Chap. 3 a . An Expofation upon the Bookof o s. Verf. z. 2 'I Good man found no refs ; his three friends had their Saboth, they ceafed or retied from the difpute, but Pbwas at week- day labour flill , attending the words of this angry moderator. M. Broughton renders, The anger of Elihuwas in choler. Anger is hot, but his anger was heate, or at leali his anger was Neared, yea it was not only heated as at the fire , but kindled like a fire. Then was kindled the wrath of Eliten. Anger is a fire ; and ( as Solomon faith) can a man take fire in philofopht ¡iä his bofome, andnor beburned ? fo I may fly , can aman carry anger /pa- in his bofom, and not burne himfelfe, if not others with it ? And To> fa iunt,0i- as fire is blowne up by bellOwes , fo is anger by provocation, virus affe£ìüum The anger of God is exprefied in a heat ( Deut. 29. 24.) what ut res phcanta- meaneth the heat ofthis great anger ( ver. 20. ) 7heanger of the fie imprimirur, Lordand his jealoufie(hall frnoke againfl thatman. And ( Pfal. 2. itaJlürituscom- sz.) Ifhis wrath bekindled but a little, &c. The Lail fparklings me damvetde. of it are terrible. The anger ofGod is a moli dreadful! fire ; and peYendam. the anger of man hath much dreadin it. We have need to look Coc: to our pailions. Fire isgood, but it mull: be kept in its due place ; fire on the hearth,fire in the chimney is good, but fire in the roof, or among the houfbold fluff confumeth all. There is (as I may fay) an hearth for anger where it will doe nohurt. Then was kindled the wrath of Elihu the fon ofBarachel. Thereare manyqueflions about this perfon among the learned; It would be too great a diverfion, and poffblyan unprofitable one to flay upon them. We have him here defcribed, Firfr, by his name. The Hebrew Etymologif+s fay, This proper name Elihu fignifieth, He is myGod, or my God ss he. And as he is defcribed by his name, fo by his nativity or parentage Elihu the fon of Earache' the Buzite of the kindred of Ram. His Fathers naine Barachel, lignifies in the Hebrew, one whom Gig bath bleffed, or, the bleffîng ofGod. The fons name was, my God is the Lord. And the fathers name was, the bleffîng ofGod, or, one whom God hath bleffed. Wemaÿnote apiece of holy de- votion in the old fathers in giving fignificant names to their children. And furely it Maybeof much nfe to give our children C a good

12 Chap. 32. An E.xpofition opon the Book, of 3. o B. Verf. z; good and figni ìcant names, filch names as carry a remembrance. of duty, or of mercy. Wn:,n.Alexander the great., met with ,v common Souldier whofe_name was Alexander, He laid. tb him,,, Be fore thoridoe,nothinguna,crtby, the.nameof Alexander,.Hi name.. had a great.encouragemenr in it cogallantry inwarre, And Ego curabo ne noted of.íDladumentu, that havingobtained botfi the Empire and de/lm nomini thename ofAntoninus, he laid, I will labour a1CI can, that Imay limoninorum.. not bc.injnrioas to the. name ofthe,Aathofine;. This fhould be much more our care and audy, where.holineffemakes_ the name honourable ; :John figniderh thegraceof.God ; And, as I remem- ber it is.the fi,, ing ofone of the ancients, concerning a bad man; fo called, Thy name, ìa John, but thouart not John; thy name fig-: nifieth grace, but thou'art notgracious. Ambrofe..faicÿ- to the vir- gin Agnes, or Anne, , chaftity in. thy name, doe not contra.,: dill thy name. Sc Jerome writing to. ,Pammachiius, whichname, fignifieth a fighter againft all; Do thou( faith he )fight againfl all, fin, againft. the Devill,the world,and thy tonnecorrupnón. Thefame. Author writing to.Mclociaswhich fignifies , Honey freeetnefs, Have thou (faith. he) the freetneffe.of honey in thy manners. And toProbus he writes, Thy namefignifierh honefiy,7hen be thou ors honey man. The Apoftle exhorts ( 2.71m. z. 19. ) Let every, one that nameth. the, name of (brig depart frominiquity, It is a great argument, feeing all .who profe(le the Gofpel are called Chriftians, fromChria , that therefore they Mould adorne that aloft worthy naine by worthy walking. And let me fay to all thole wholenames lignifie any thing ofGod, of Grace, or good- neffe,ye have a good and gracious name,fet not your aCtious be a reproach,to. God,,nor a fhame to the profeffîon of his grace. A good heart will make a goodufe of every thing , and is provoked. to have more then a name for that graceor goodneffe which is ire his name, even to be really that which his name is. How-fhould. ,an Elihu, whole name fionifies He is my God,labour after this ho- ly affurance that God is his?How fhould aBarachel, whole name fignifieth the BleflîngofGod; be alwayes praying and waiting for the bleflingof God, or returning praife, to God ( both in.hemrt, and life ) for all his blefngs ?: Elihu the fan of Barachel The Buzitc. Here Elihuis defcribed byhis family, as before by his farher. The

Chap. 3 2. An Expoftion upon the Boob, of J o Verf. a. t The Buzite, that is, coming ftom Buz. Yet there is a difference about that, tome fay he had that none froin the place where he dwelt ;we read (3er. z 5. 23. ) of a place called Buz; Others fly, he was called the B,tzate fro::l the name of his family ; As he defcended f:o::: Buz, the on oi`Nabor Abrahan2,r b ether (Gel'. 22. 21. ) w1.',cah bath borne children unto thy brother Nahor, .Ilstzhisjtrf grin andBuz his brother. Mailer Broughton is cleare in i-, who gives this gloife upon the text ; Rliihu the Buzite, of Buz Abrahams brothersfon of th'efamily. of Ram, famous then fos knowledge. Rebecca and 'Jacob.feeme to have left religionin Nabors houfe. Thus faire he. 7ereme faith, El hu war defcended from the Hicron: in fecondfon ofMIIcah, whom the Septuagint call Bauz; from .himwas tra£ì: Heb: fu- , Balaam the forcerer, who accord: g to the 7raditio 2 of the jewes Po' Ge:ej/in. was this Elihtefpo]Zen ofin the bookofjob, atfirfl, an holyman and a Prophet, but afterwards an apoffate. But I leave that as a Rabbi- Apparel', quod nicallTradition. fran Eliu di- We have yet a further defcriptiori of Elrihu in the Text. crur BuLiris n pt ine Ofthe kindred ofRam, of the family or pofteriry of Kam: ¡uia trawl' exmaw Who this Ram was is much conrroverted by Interpreters . its dicitur de nor is the controverfie yet endedwho this Ram was. Some fay he P`am ra i0'a } y maternz o'r;gi- was that Rem fpoken of (Ruth4.19.) But it is not likely, that he pis. metcba c- was fo ancient as fob; or if he were, he would not leave the If- tam mater Bug raelites ( from whom Pharez was defcended) to dwell among fait Aran the Edornites. Others fay he was that Arammentioned (Gen. 2, z undoet 70 loco 21. ) But neither Both this appeare true ; for then Elihu could tegmu A- pp ram.Proindéfi- not be a Buzite, but mull draw his line from Kemal the brother cut tres reges of Buz. The Chaldee Paraphrafe tells us, he was Abraham. And vifira-erunt to cleare this 'tis laid ( as our owne learned Annotators have gi- lob caufa ami- ven it ) that he had a threefoldgradation inhis, name ; Fads, he c`a`ufacog,: do was called only Ram, which fignifieth high; Secondly, Abram, nis,dequaven- which fgnifieth Ahigh father; Thirdly, Abraham, which fgni- dieavirfibi in ñeth the high father of a multitude, But , upon which. rodeter- lob plufculum mine Iconceive it impofíible, nor is there any great matter in it, ntdacìoríe li- Only this feemes cleare, that the family of Ramwas force great fn,;,'æ. Ian and illuff:ious family in thofe times; and we may take noticehow uis ifie fue- diflinl and pundl uall the penman of this bookwas in defcribing rir, quærunr in- the pedegree ofEli -And there may be two reafons why, the recpreres, Gr.i- Spirit ofGoddired§ed him to be fo; Firff., becaufe he was but a mane: rerranrá C? adbuc tub young judi;a lis efi. Dref

14 Chap. 3a. An Expofitiän upon the Boob,,of J o $. Verf. a Neutr4fenten- young man ; And therefore as Saul( i Sam. 17. 56. ) when he tie arcedteem, law David a youngman, he asked after his narentage ; Enaitire fedRam whole Son thisfiripling is ; I would faine know his kindred. So the quempiamfue putarim virum kindred ofElihu is thus diftinctly fet downe, that he who by rea- celebrem etc1a- fora of his youth was littleknowne as to his perfon , mightbe the rum exffmitia better knowne by hisAnceftors, or parentage. %[ahor. Mere: Secondly, His parentage is thusdifiindly let downe, toafire us, that this is a true hi(fory; For fame have made the whole booke offob tobebut aparable, afferting there was no fuch reali thing. But this one paffage gives an undeniable proofe, that this was a reali hiflory, and thematter really aóted. This perfon be- ing defcribed by his owne name and his fathersname, and the next ofhis kindred. from the confiderationof the perfon who carried on fo great a part in this bufineffe, Etihu, thefon of Barachel the Buzite of the kindred ofRam, who was of a ftrange Country, and if allyed to Abraham, yet atagreat diftance; wemay obferve ; God did preferve afeed ofriligton, and ofholy men to maintain his truthamong thofe who lived in dark! places , and were wrapt up inmanyerrors andftsperfiitions . This was altono:ed from the drib words of this booke , There was a man in the LandofVz;Aman of gracious actor plifhments 'and of a heavenly light. Here alto was Elihu the Buzite, Amatt that had great knowledge about holy things ( as we lhall fee af- terwards) in thole parts and times when and where abundanceof darknefie blindneffe andignorance reigned. Having thus defcribed Elshu; Thehiflory proceeds. Againsrl fobwas his wrathkindled, becaufe he juftifiedhimfelfe rather then God. Ín the former part of the verle it is faid ; Then was kindled the wrathofElihes ; Not fpecifying againft whom,nor the caul why ; here hedoubles the fame words, with an addition, firft, of the perfon with whomhewas angry ; Againfl fob was his wrathkind- led. And as he tells us the marke or obje61 of his wrath x: fohe gives, fecondly,thereafon of ir; Becaufehe juflified himfelfrather then God. Before I come to the explicationof this latter branch, take there two brief notes. First,

Chap. 32. an Expofition upon the Book, of Jo D. Verf. 2. 15 Firfl, ejfgodlyman in maintaining agoodcaufe, maygivejuf' reafon ofanthers paffion or anger. job was a good man,andhis caufe was good,yet you fee a wife and a good mans wrath is kindled. Paul and Barnabas were two good men, yet a difference arofebetween them (fiîls 15. 39 and the contention was ft (harp between them that they departed afunder. Secondly, Confidering the caufe of this anger in generali, Be- caufe he jolttfi'edhimfelfe rather then good ; we fee it was an anger for Gods caufe. Hence note ; gingerfor God or in the caufe ofGod is holyanger. Though for the moll part the flefh or our carnall corruption is the caufe of anger, and it begins at felfe ; yet fometimesit is flitr'd in the caufe of God. It is faid of Mofes, the ltieekefl man on earth ( Numb. 12. 3. ) that when he faw-the idolatry of the people ( exod. 3 2. r 9. ) His anger waxed hot ; Hewas fo angry that he call the Tables of theLaw which God had written with his own hand, out of his hand and broke them. It is faid (Mar.3. 5.) jefuo Chrift lookèdabout on themwith anger, beinggrieved for thehardneffe of their hearts; He alto exprefl a great deale ofzea- lous anger (Yoh. 2. 15. ) when he made a whip of fmall cords, anddrove thebuyers and fellers out ofthe Temple. Some of the He- DR age_ tell us, that the word here ufed for anger, fignifieth anger non iret notar, carried out to the deflru6lion of fin, and that is a very gracious quo forum gáir anger. There are two things whi h-exceedingly declare the hole- peccari,tun quo neffe of a mans fpirit. Firft, when he can patiently beare loads of f frveriras iu- evills and wrongs in his owne caufe, or which have but a privateßtlTimo eke- refpe&. Secondly, When he is ready to take fire in thecaufe of ßnefl. oc: God ; many dull and fluggilh foules can heare God abufed, and Koeprabes ab their fpirits ftirre no more then a flone ; Elihuwas angry , but it negationem tai was in the caufe of God ; or, Becaufe foby4/fled himfelfe rather &rmundifiin. then God. Whenwe are angrywith fin, we are angry (as the A- juriarun ferens poflle advifeth us to be ) and fin not; That's anger without n, aurém crreuon when we are angry with fin ; and are flirted up to oppofe and pi, ; idq; iii fuppreífe the pride and infolencyof mans fpirit or fpeeches a- utnot ad vin_ gain(}God ; To be angry for our owne honour, and intereff, or dicandu'n rd Gourd, ad e,nerdandum exfluinulGYes.