AN EXPOSITION WITH Pra&ical Obfervations CONTINUED UPON The Thirty-fifth Thirty-sixth, and Thirty-feventh Chapters of the Book OF 1 Being the Subftance of Thirty-five LECTURES. By Y 0S E P H CARTL, Minit%er ofthe Goftel. Ro M. i7. 33. 0 the depth of the Riches both of the Wifdvne and Know- ledge ofGod ! How unfearchable are his yndgements, and his Walespaffinding ont ! LONDON, Printed by M. sine ons, and are tobe f>ld at her haute in f i lerfgate ftreet, the r,Lxc door to the golden 424, 166 4.
ittt77tifgtfJatOIll 7kAtfSlÿtTfJ:A+T,CTi17A TO T[?, Chriflian R TO Thofe Efpecially of this C I T Y who havc,; been THE PROMOTER S Of this WORK SIRS, Aving, in the 'Prefatory Epiftle to theformmer p art letforth the ft ate oft` efi.. three Chapters here pre- fented andexpounded,to- gether with the general fcopeofElihu thefpeak- er) in them ; be pleafte to lookbac 'thither for fonte help towards your fatisfaCtion in thole points. , All that IO ll entertain you Witb in this Addrefs , is only to 0 000;1000p 0 0 \t i . ; , , C., ; I . ji ' O ó è.t ;. -.. 'A . o 0 O a B 0 0 0 0 01 es
To the Chrit.tim Reader. to tell you, that, as 1 have now, through the good band of God with me, finhed my pro- mifed Commentary upon the whole Difcourfe of Elihu with Job, divided into a Preface and four dif ialc Speeches, contained and con- tinued in fix entire Chapters 3 fo, I purpofe, through the fame offiance, to proceed (with convenient fpeed) in drawing up and fend. ing out (in one Volume more) my lender ap- jrehenfons and meditations upon the remain- in? five Chapters ofthisBook Inwhich it will appear , bow (when Elihu (doubtlefs with goodmetefs ) had aced the part of a wife and learned Moderator, in that grand Con- troverfie of Providence between Job and his three Pri6ncls , Eli,phaz , Bildad and Zophar, and had done both with him and them, it will appear, I fay, bow) God hinafelf was pleafed to -comeforthandundertake tbé matter in dif- ference , giving , as the Supream Moderator of !bat Noble Difputar-ion, an unerring land an it erraoatle Determination of it, to the fatly of,. ion, and in the iffue, to the fat'1 confo- of Job, as alfo to the high content of of :_'" that heard it, evenofhis three Friendsi .,, though they were feverely repraveç/, end Genfitred by God, as having overfeverey,re7 pra®
To the Chritisan Reader. proved and cenfured Job , yet he gracioufly dire&led then a way to snake their attonement, and was not only reconciled unto them himfelt, but reconciled them to his fervant Job ; wind- ing all up in Peace and Love,in mutual rejoyce i.ngs andembracings. ow the God ofPeace, Truth and Love, lead us all into the love of Truth and Peace, and teach us to profit A. wayes by what bath at any time been written (according to Truth) upon thofe things, which bitufelfafore-time caufcd to be written for our learning, that we through patience andcomfort ofthe Scriptures might have hope. That, what is here written may beufeful toall, ofpecially to thofe who are (as Job was) in a fiateoffuf- fering,till they come to be (as Job is) pa`t all fuferitigs," is thehearts defire andprayer of, SIRS, September 7th a 6 6 q.. Your affecuionate Friend to ferve ou, JOSEPH CARYL.
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buitilòa4ßai iy}estitlrtiu>t a?r1./air0.ú»fniraSsSIl+ALloW&dndtih*drA dmO.1410.* ++ä44i4+443Qv{4ó4 .40 440 R'iá*giro#`4ti,4%rß` íi'ringigorovFir err A N EXPOSITION WITH Practical Obfervations UPON The Thirty -fifth, Thirty-fixth , and Thirty - feaventh Chapters of the Book of TOB: JOB, Chap. 35. Verf. r, 2, 3. r, glib: fpake moreover, and faid, 2. Th.inkefi thou this to be right, that thoufaidf, any righteosefnefs is more than Gods ? 3. For thou faid, What advantage will it Levi. to thee , and, What profitftaall t have, if I be clean - fed frommy ¡in t? His Chapter containeth the third Oration, Speech,or Addrefs,which El;hu made rojob; in which hegiveth anfwer to, confutes, and reproves, three affertions, or complaints, we may call them complaining affertions, with which he chargeth lob, The Firft is laid down in the fecond and third ver es;Thizkçfl thou this to be r;ght,that thou faidfi,my rrgh- teofÿrefì ïs more than Gods ? For thou faidf ,what advantagewill it be ?
Chap. 3 S. eon Expofition upon the Bookof JO B. Verf, T` be ? &c. The answer of Elifau tothis both, -- <coIhplaini : and (as propofed ) proud afertion, is found in the 4th,. 5th, 6th, 7th, and Sth ver fesof this Chapter. The Second uncomely complaint is charged on fob at the 9th verfe ; By eafmof the multitude of oppreffions, they make the op- prep(' to try ; they cry out by.reafon ofthearme. of the mighty. fo this Elthu gives anfwer in the r oth, a t th, rAt , and 13th verres. The Third is exprefl in the former pact of the r4th verte Al- thossh thoufayefi, thou - f alt not fee him. To this Elthu, begins to make anfwer in the latter part of the fame verle, and conttnueth is anfwer to the end of the Chapter;Ter judgement ïr before bim, therefore true thou in him, &c. There are the general Parts of the wholeChapter. I fhall nowproceed to the explication of parti- culars. Vert. a. blihe fpake moreover, and ¡aid. Who this Elihu was, I have fhewed heretofore, as allo the fpi- rît and temperof theman ; and it may wellbe Paid here , More- aver,hePaid ; for we have already heardmany of his fayings in the ;ad, 33d, and ; 4th Chaptersof this Book. , This firfl verle is a connecting Preface to that which follow- eth ; for when Eliha had givenjab liberty of fpeech, or of an 'wering for himfelf,.at the latter endof the former Chapter, and had,as we may fuppofe,paufed a while,expev?ing what anfwer 3-ob would make, he perceiving that jäb either had nothing to offer, . or would offer no more,began again;as if the Author of this Book,. had Paid, when Elibu fan that Job, would not reply,or had nothing more to fay for his ownvindication, he let him underfiand , that he had more to fay for his convinion. Elibu fpa4e moreover, and_raid. And he Paid many tbings,and thole very ("harp things,his words were indeed as- goads, andas nails, yea as (words, and (pears, the heart of Job; he objeEled againfl him fuch things, as were in the matter very bad, and fuch for the manner, as a godly, yea ans ingenious man, ought not only to be athamed of, but to abhorre And thus he undertakes h rna Vert, as
(Alp. 3 ç . n txpofrtron upo x the li eo( ¿ of J o s. Vett. 2. 3 Verf. a. Thinkefi thou this to be right, that thou faidit , my riyhteoufnefs is more than Gods? In this verte Eau enters his renewed fuit againfl job, or here he propofeth what he had to charge fob with ; Thinkeft thou this ro be rightr ?rid in the next or third verfe,he endeavours to make good this charge, or to prove that fob had laid to ; for thoubalk Paid, &c. As if he bad faid, I will prove it to thy face, that thou had laid, My rightcoufnefs is more than Cods ; for thou haft Paid, .what advantage will it be unto thee , and what profittheft !have, [be cleanfed frommy fin ? So then in the fecond verle you have the charge, and in the third the proof of the charge. 7hinkefi thou this to be right ? The word which we render to think , notes more than a bare non thinking, even the deviling, or curious contriving of a matter in An hoc cogi- the brain ; haft thou formed this in thy Imagination, and conclu- to i `" .i713 ded it in thy linderftanding for-right, for found, and wholfone Rib` Dod}rine,for a very truth ? Theremay be a threefold expofition of thefe words: FirfI , As an appeal to fobs own bread ; Thirkeff thou this to be right ? let me ask thee the que(lion, Haft thou faid well in this ? doff thou believe thou had ? let thy Confcience judge, and make anfwer. f doubt not but thou wilt be felf- condemned : And in- deedno guilty perfoncan be abfolved, himfelf( ifhimfelf) being judge. Secondly , Wemay look upon the words, not only as an ap- peal, but as a reproof, or objurgation ,; Yhinkefb thou this to be right ? What man inhis right mind would think fo,l thou toldeft thy wife in the fecondChapter, Thoufpeakef like one of the foolifh women ; and may it nor now be cold thee , Thoufpeakef? Ike one ofthe foolifh men? Would any man in his wits utter a word of this,import, a word of fo profs a favour, of fo dangerous a refleli- onupon the Juliceof Cod , or fo much as intimate hitnPelf by any the remot.fi confequences, more jull, more righteous than God ? why bath fuch a word dropt from thy mouth ? Thus he chides,checks, and reproves him. Thirdly., Theft words may have the lenfe of a denyin, que- ftin; 7hinkez. thouth!s to,ba ight ? Surely Job thou doff not think
Chap, 3 5. anE.rpof tion upon the Book of J o B. Verf. z. think this tobe right, I cannot believe that thou thinker+ this tobe right, thou are not Cutely fo far left of Reafon,and of Grace, as to think this to be right.This fenfe gives fome allay to,or abatement of the former; Purely thou doll not think fo,though thouhaft fpoken lo ; though thywords may have this meaning,yet I hope this is not thy meaning ; I am unwilling to take up thy opinion from thy ex- hretliion ; Think cJY thou this to be right ? From the firft Expofitiena Note ; It is afrong way of conviílion, to put or refer a matter to his Judgement andConfcience, againfl whomwe makeoppofition. Thinker+ thou this to be right ? I refer it to thy own Confci- ence, whether this be right yea or no; and thus the Scripture (peaks ofren.When Godwould flop the mouth from all contra- diLion, and not leave oppofers a word to fay, he leaves it upon them to fay all.Mofes intending to prove that none could prevaile again(( Ifrael, unlefs ( God provoked by fin ) delivered Ifrael up into theirhands, gives thisdemonfiration of it (Dent. 3 2. 31.) 7heir Rock;snot as ear Rock,evenour enemies themfelves 19eingfud- oes I refer this to our enemies opinion,whether the Dunghil gods, the Idols whom they ferveand troll to, be likefehovah,the living God, whom we have (and ought) to ferve and trua ro. You that are our enemies,doyou thinkyour Rock is like our Rock ? I know you do not. The Apo(lles, Peter, and John, referred it back to the judgment of theirJudges, whether it were fit for them, to obey their commands, yeaor no, when they called !hem, andcharged them to preach nomore in that name,the name of the Lord Jefus Chia, (At1s 4. 19. ) Whether it be right io thefight of God to hair enunto youmore than unto God, judge ye. We have received a command fromGod topreach ; Go teach all Nations (Math.28. ï9.) and we have received a command from you not topreach ; stow we leave it with you, whetherit be fit for us to obey God or you. So the Apoftle having admoniiiìed the Corinthians to flee from Idolatry, prefently adds ( a Car. to. I4, I 5.) Ifpeak.ar to wife men, judge yewhat 7jay ; I have given you the rule , and I leave it toyour confederation, what's belt and fafer+ for you to do. I ffeak as to unfe men , that's a holy infinuation ; As if he had laid, /knowyou are wiremen,men of underfiand;ng, and therefore I donot fa much cornmand,yots to okey what I.faj , as to judge what Ifay
c.nap. 3 5. Ain cxpaputon upon the took or Jo B. Val. 2. 5 Iammuch perfundedyou cannot judgeotherwife in this using than I do ; There is fo much truth and reajon in what Ifay, that you can- not bratfay fo too. The fame Apoftle fpeaks again in a like forme about womens praying uncovered ; Judge inyourfclves,is it come- ly that a woman prayunto God uncovered{ I Cor. t I. I ;. ) As if he had faid, /do not flandwholly to myown judgement in this cafe of confcience,Idare refer it toyou, andRand to yours.Thus in many elrings we may appeal unto the Confciences of thofe we deal with; & no doubt the Confcience is often fatisfiedwhile theWill flands out : Men of much underflanding will difFute, when Confcience bath nothing to fay ; Tea forte willfor their own ends argue that to beright, which (in their Confciences ) they da not think to be fo. ThinkeJt thou this to be right.? Thou hail faid it , but doll thou think it ? I trow not. Obferve, Secondly. There is a Light within tea that will Ebert tee what's amfi, er not right. Eliha dotfi not dire& Job immediately to the Word, (though that's the autho:itative and authentick Rule ) but ro his heart ; thou haft a Light in thy felf, whereby thou mayeti fee that this is not right. Thus the Apo(ile, (t Cor. 11. 14, r 5. ) Doti, not even Nature it feif teachyou, that if a cuan have long haire, it us a (home untohim ? but ifa woman have long haire, it is aglory to her, for her haire is given her for a covering. The Light which every man huh in himwill Phew this. Again, the Apofiie ( Rom. 2. 14, a 5.) proveth that the old Gentiles had a light of Nature in thein, which (heated them many things amifs. ihushe, argueth ; For when theGentiles that have not the Law,do by Mature thethings con- tained in the Law, (theydo them by Narure,that is,hy the Light of Nature, which (hews them to do chele things., that is, it thew eih,them that they ought to be done, and they do them as ro the eutNard a&ion,by that Light;)thefe hav ng not the Law(c bat is,the writtenWord,publifbed to them in that formaliry,which the peo- ple of God have, thefe having not the Law)are a Law unto them- ¡elves ;which (hew the work,ofthe Law written in their h, earts, their Confcience alfo bearing witnefs, and their thoughts the mean while .aaccufng, or elfe excufin,gg one another. This Light (hewed rhofe Gentiles fo far what co do according to theLaw,as.left.themwith, O:lt.
6 Chap. 3S. e/fn Expftion upon the Book of J o B Verf. a out excufe, for not doing what it (hewed. Gofpel Myfleries and matters of Faith are purely of Divine Revelation, but what the moral Law commands or tot bids, the light of Nature leads us to do and to forbear. There is a generation of people grown up and fpreading amongfl us, who cry up the light within them, with neglect of,if not in op- podtion to the Word written and preached to them. Theremake a very ill ufe of this notion ; For whotoever bids us look to the light within us,to draw us offfrom the Word or light without us, erre greatly, and may quickly draw us into the greaten errors both in Faith and PraC-fife. i is dangerous to go or a& againfl the light within us, yet if we go or adt alwayes by that light alone, we than be in darknefs before we are aware. Natural light with- out Scripture light, proves a falle lighr, and may quickly lead us our of the way, and betides our duty. Therefore the Prophet,wh,:n any Ihould fay, Seek unto them that have familiar Spirits,&c. loth not fay, look to the light within you for refoiution, whether ye Should hearken to fuch or no, but to the Law,and to theTeffimony: if theyfpeal¿,net according to this ward, it it becaufe there u no light in them, (lfa. 8.2o.) If that which is called light within us,fpeak not according to the light of the Law and Teflimony without us, there is no true light ( or as the Margin hath ic) no morningin us ; the Day-iarre hath not rifen in fuch hearts,nor do they (peak like childrenof the lighr.Take heed of Ftriking and fofplitting againfa that Rock ; yet certainly there is a light within us that mutt not be refiRed. The Aponte reports that as the fnof the old Gentiles Rom. a . 28.) They did not like to retain God in their knowledge ; they had a light of God by nature, God was in their knowledge, but they liked not to think of God , but rather thought of the world , and of any vanity, than of God , rather of the creature, than of the Creator ; for this caufe God gave them up to a repro- a' iu4 GM bate mind, to do thofe things whichare not convenient.They who o- 4/arm bey not,whoanfwer not thelight of Nature in doing good,ihali be left to the doing of chore evills which are againfi the light of Na- ture. Such werechore things which the Apoffle calls (by a mo tlef1 word) not convenient, or not fitting that duty and decorum, which manas man lhould carefully and religioully obferve. By which negative expreffion, Not convenient, he pofirively intends the vileft evils and debaucheries of Nature, not to-benames. And
Chap. 35. enEtpofition upon the Boo(of J O B. Verf. 2. And if God were fo wroth with the Gentiles for not answering the common Light of Nature, no marvel ifhe fpake fodreadfully againft chore that refufe and oppofe the Light of themoil glorious Gospel (3ohn 3. 19.) This os the condemnation , that light is come into the world, and men loved darkneffe rather than light, brcasafe their deeds were evil. Not toanfrver the Light of CÀn[cience with- in us rightly informed, much morenot to cbey the Light of the Gofpel without us,lcavesus under condemnacion.The Light with- in man will thew him very much what he ought to do, and judge him for not doing it. ThistkefJ thou'tbis to be right ? Dub the Principle planted in thee comply with this Politton? But what was it that Elihuputs the .C. ueflion about ? You have it in the dole of the verfe ; 7bat thoufaidff, My righteaufneffe is more thanGods ; Or according to the firilneffe of the Hebrew,Myrigbteoufnefs is before Gods. The Prepofitionhere ufed is often takencompara- tively,, and hach the fame fignification with that ( Math. i t. z 9.) where Chris faith (as we tranflate) wifdemeisjuflified ofher Children; that is, Chrifl,.or the Doarine of the Gofpel, the Di- vine Lightthat chines there, is juflified, that is approved and de- clared jufi, by all who are her Childrenindeed, boros not of blood, nor of thewillofthe fleflo, nor ofthewill ofman, but ofGod. This is a good and profitable fence. Though firangers do nor, will not jat[lifie Wifdome, yet her Childrendo and will. Nevercheleffe that comparative tranflation,and reading,which tome contendfor, carrieth in itaclear truth alto, and ferves to illuí'crace this Text in yob, now under-hand. Wifdame itjujhfied more thanher children, cr rather than her children, or before herchildren. That is, more, rather,and before theScribes and Pharifees ,who .pretended high- ly, that they were the children,, yea thechief, if not the only chil- drenof Wifdome ; and while they made this boats, they really re tilled and oppofed Jefus Chrifl, who iswifdòme,and inwhom are hid all the treafnres of n+ifdome And therefore how much fo- ever the Scribes and Pharifees flattered themfelves in their own opinion, or were applauded, andpreferredby others, as children ofwifdome, or as very wifemen ; yet Jefus Chrifi thetrue Wif- dome, was jufiified byGod, and all good men more than they, or before, yea infinitely before them; hewas juf}ified fully, but they
Chap. 3 5. an Exp'.ition upon tF,e rook, of J o B. Verf e. not at all.Such a negative fcnceChri{I intends in that comparative determination, between the Publican and thePharifee (Luke s 8. 14.) I tell you,this manwent down to his houfe jufiifledrather than the other: That is, the Publicanwent home juftified rather, or righteous rather,or more righteous than the Pharifee; the prci d Pharifee, not being at all }uftified, nor righteous, but in his own eyes. Some Comparatives imply a perfeet Negative to the oppo- tire parry, others only a partial. Such a comparative fence E/iba intimates in fobs affertion of his righteoufnels. 'Thou failf1, my righreoufnc(feismore than Gods Or I am to be juftified rather than God. Izuo foine may fay, where fpake fob this ? where's the Chapter and Ver fe ? did fob, or could job overfhoot hitnfelf to fuch .weight of blaiphemv ? I .anfwer, Firfi, Some indeed charge Elihu deeply, as if hehad feigned all thefe things againfl fob, or formed themup :in his own Imagi- nation, rather than grounded them upon anyof his a{fertions; but we need -not thus wound Elihu, toget a Calve for fobs fore. Therefore Secondly, I anfwer, that although fob had not fpo- ken this infomany words, or fyllabically , yet he had fpoken that fromwhich Elihrr might gather fuch a fence, or of which he might make fuch an interpretation. And therefore he feems to fayat the third verfe, If thou thinkeft this a falfehood, or too hard a charge, and (houldfi deny that thou haji Paid, tllyrighteoufnefs is more than Gods I'le tell thee what thou haft Paid, which bath givenme ground (I -think juR and fufficient ground) for this accufation Thouhaft laid, What advantage will it be unto me ? and what pro. fitPall Ihave, ifI be cleanfedfrommy fin ? And is not this to make thy righteonfne {le more than Gods ? But what righteoufneffe is here meant ? I anfwer, There is a twofold righteoufneffe. Firft,There is the righteotrfne{feof our.perfons, which is either imputed in juflification, ,or imparted in fan tification, (as bath been (hewed uponTome other paffages of Elibu's difcoùrfe with Cab) This is the righteoufneffeof our perlons; as juftified we are righteous, as fanEtified weare alto righteous. Now whenElibu chargeth fob to fay that his righteoulneffe *as more than Gods, we are nor to underhand it as ifhe had faid,his perfonal righteouf- nefs,
Chap. 3's. eifn Expoftien upon the rook of J e B. Verf, z. refs, in either notion, was more thanGods ; for that righteoufnefs which is imputed to our perlons, is indeed the righteowínefs of God, (Bogor, io. 3.) but 'cis not a righteouCnefie more than Gods. And as for that righteoufneífe planted in our perfone,how imperfect and mixt with corruption is that, at beff, in this life ? And therefore had Job fpoken any fuch words, or had harboured fuch a thought, it had been blafphemy at the highefl rate; and (as one expreflech it well) IfJob had/ oken thefe horrible blafphemsess m ! though extorted from him by utoftextremity, and in thegreatefi is blafpheria angHijl ofhis fpirir, furelySatan hadgot the day, and triumphed fiúifet ab eo us rider in toss great confl4, not Job. Should the moll righteous extorts, Satan man on Earth, or Angel in Heaven, fay in aria fence, c fy nigh- jobu's °n outer teaafneffe is msre than Gods, this laying were a charging of God cerramt,v with unti hteoufnefle, yea (which Satan promifed himfelf, and £7oriam obum«u told God Job could do, if tryed to the turnoff) a curling ofGod to ìJf.-t, Bet. his face. But as Job abhorred to fpeak irreverently (though he fometimes fpakepaf iionarely) óf God,fo, that he utterly difclaim- ed fuch thoughts of his own righteoufneífe, hash appeared fully by his frequent prote(ations again(( all dependance upon,and trufi in anyfelf- righteoufnetfeor perfe6ion, in divers paffages of this Book. Secondly, There is a righteouîneffe dour Caufe,or ofthe (pe- dal matter incontroverfie': in which fence (I conceive) Judah faid of Tamar, (Gen. 313. 26.) She hath been more righteous than 1, That is, She bath carried this bufineffe better, and more ac- cording to right. And thus we may underhand Elihucharging yob for Paying, ety righteoufne,(j'e is more thanGods ; that is, my. Caufe is more righteous than his ; and to fay that ( which is the moll moderate fence) was too great a boldneffe for any creature, yea a blafphemyagainí the Creato. Shall man prefume to lay that God dorh not carry things righ:eoufly with him, or that there is no reafon why God fhould deal to or fo with him i But did Job eve. aflîcm his Caufe more righteous thanGods ? I anfwer, not. categorically, or di;e6lly; But Elìhu hearing Job make fo many complaints, might fuppofe he thought there was no reafon why God fh,ould deal with him as he had done, and then he had been more righteous in his Caufe than God. The Septuagint read it without any comparifon at al!, which makes the meaningmuch more eafie; they fay nor, r_912y righte- oufof
II o Char. 3 S. 4./fn Expo f:tion upon tkc loft of J a B. Verf, z; o«fnefs is more than Gode, but, t fhatl be found righteous before God, or in thefight of God. This job had Paid, and therefore made fo Jujbiefuman- many appeals toGod. Iant juft before god, that ic,c.s`lfy cñufe zsill to conpeflum befound right and juff in thefight of God. And as job had Paidthis 7>omini. Sept, ofteneginvalently, fo-once incerm, (Chap. a3. io.) when he bath tiled nv, (ball come forth as gold, or appear innocent before God ; which he fpake efpecially with an eye to thofe heavyaccu fations which his Friends brought againll him, and laid upon him ; And even for this job might well be condemned of rafhneife by Elihtt, who aimed at the throwing down of all felf-righteoufnefs, at the fioppingof every mouth, at the eclipfìng of all humane glo- ry, in the prefence, and before thebrighmctfe of the Moll Glo- rinut, High and Holy God. So then,even, this other more favourable readingrwhich fpeak- ethnot comparatively, but pofitively, I am_tuff before God, that pr, pofiio aia is , I (hail 'be juflified by God , or I doubt not but I 1hal1 rvIem'errif,o- be acquitted , and found right before God, this cannot rejla vel ak, every way be jut-lilted . It was jobs fault and failing, that he in hunt fenfum was fo confident God would not ( he was farre front 1ulfum lavingGod couldnot) find fault with him. Wemay fee (if we ficaÿv aufujr' navefpiritual eyes, or eyes enlightned by the Spirit, fo many yam *adDo- faults in our bell fervices, as may make us a(hamed toown them, Cajet, rather than to boafl of them before men, much more to bear up= our (elves before God upon them t For (as Eliphaz told job in the. 4th. Chapter) God chargetlo his Angels with folly, and the bell of his Saints are unclean before him ; therefore that was too much fo: fobto fay of himfèlf,though that's the eafief} and moll charita- ble Interpret a' ionof what he _iáid, when he faid(as the Septuagint render)I fhall befound righteous before god, or in the fsghtof god. Our Tranflation is very hard, 'tartlet of all, Thou baff faid, my righteoufnefe is more than Gods ; yet this Elihu might gather up confequentially from what he fpake in the r 9th Chapter, verf. 6, 4 y, Behold I cry out ofwrong, but Iam not beard , I cry aloud, but there is no judgement. M alto from the paffage, Chap. a 3d verf. ed. Even to day is mj complaint bitter, myProbe is heavier than mygroaning Inboth places job ;peaks as if God had not dealt rightly with him, as if God had been over -fevere in afflióting him, or as if his complainings were thorn of his fufferings. In bothor either of which, jeb exceeds the bounds bothof truth and
Cap 3 q. .4i Expofition upon: tke Book of )o B. Verf. a. r [ and duty ; fuch extravagant expre;iìons, have no apology but his pain , nor can any thing be an Advocate for him, but tons, That Satan who was hisTempter, was alfo his Tormenter, and held him fo long upon the Rack, that he uttered (as himfelf confeired, Chap. 42. 3.) that which he underflood net, yea wordsby which Eliba underflood that he Paid in effeet, (Airy riçhtecufnefs is more than Gods. Note hence, fir(l, There is no thought ofman furtherfrom right, than to think there is any unrighteoufnefs is the dealing,. of God with wan. Mancan hardly do any thing that is jull, and it is inatpoffitisL God 4hould do any thing that is unjulf. Let Goddo what he wilt, it is right, and he is righteous in doing it : Yea, whatfoever evit God doth to a Sob, to any of his goodpeople, he is good to them in doing it ( PI-al. 73. I .) Truly God is good to Ifrael, even tofuck a.s are ofa cleanheart , o: clean ofheart. Not only is God Righ- teous and Jufl, but Good and Gracious in what heBoth : though hisdifpenfations are often very fad, yet they are never unequal ; and as the worfl of men fhali at lafl acknowledge that he is jet; fo the belt of men, a fob, a David, (hall find and fee at tart with joy and thankfgivings, that God hath been good, yea belt 'to them (confidering their Gate) in his forefl and fevereF dealings : For all thepaths ofthe Lard (as wet hard as fofr, as well there that are let with lryars and Thorns, as thole that are let with Roles) are mercy and truth , (mercy as much as truth ) unto fach as beep his Covenant, nod his Teflimonies, Plat. 2 s. a o. He that fhews mer- cy cannot but (hew righreoufnelfe to his in all his wayes. As be that doth riohteoufnefs, is righteous, (e John 3.7. ) fo he that is righteoufnefie, cannot but do righteous things. God isnot only righteous, but righteoufneffe ; he is effentially righteous, his righteoufnef e ishimfelf. Amans being, and his righteoufnoffe are two things. The man may fubrifl without righteouf'neffe (ail men by nature, and while nothing but nature, though much lubli- mated and refined, ifnot converted, are unrighteous ) but it is as impolliible for God nor tobe righteous, as nor to be. How can he who is righteous, yearighteoufneff it felf, but do righteous r hings in all he Both, in every cattle, in every proceeding, whether wich Perlons, Families, or Nations ? Is it not then a moll C a untigh-
t2 Verf. 2,, t Expofition uponthe Book of j ò a. Chap. 3 5 unrighteous thing to think or fay God bath, or can do anyun- rig,hteous thing a. Secondly Note, Re that complains that clod deals over-fiverely withhim, or otherwife than is fit, or otherwife thanhe bath deferved, makes himfelfar to his Casfe,more righteous, than God. If we fay a man deals otherwife with us then we havedefer- redat his hands, we judge him, as to thatadion, uneven and un- juil in his dealings. Surely, then, ifwe think or fpeak hardly of the hardefl wayes of God,we (peak and think hardlyof God him- felf. We cannot think well ofGod, unleffe we fay all that he . doth is well done, A thought, that there isbut one twig in our rod snore than is meet, or fir, or more than is good for us, or to think it abides one minute longer upon our backs, than is meet, or fir, or good for us, is to fay, Our righteonfnefe is more than Gods ; yea, 'cis tofay, Our wifdom is more than Gods,and our mercies are more chan themercies* God. Therefore take heed offuch thoughts. Though we cannorfee the righteoufneffe of God in his works, yet we muff fay his wogks are righteous. It can never be right, notonly to fay, Our righreoufneft is more than Gods, but fo much as to fay, Our righteoufnefs is any thing to Gods. Thirdly Note, What we fpeakyafhly, may at any time,be<prefi upon tes hardly, and: isfometimes very uncharitably. It is very ufual with thofe who accule, or oppofe others, to take things doubtful for certainties, their own corjeelures for the.aflerrions of their adverfarie, and every thing which bath a likenetfe to an errour, tobe errour. Eliku might have fpoken d:jpurando more favourably to pb, he might have conflrued his fayings aevendun, ne more candidly than hedid : Had hetaken Yobs words witha grain e.ditfü:adver of Salt (as we fpeak) he needed not to have put fomuch calland fariìperfailure to Wormwood into his own : Had he not interpreted Jobs come rnfequentian abfurdadedu- plaints firi&ly, accordingto the found, or letter, but confidered caress, quib,is, them with his fcope, his aime, and purpofe in fpeakingfo, toge- illungraee- ther with the extreampain of his body, and anguifh of his foul; ' qua in re when he fpake io r he had never given him filch cutting an- F<filzti. Pifc. Avers, But
Chap. I q. VII Expofitiau%port theBookof Jo H. Verf, g. But God juflly, and in much wifdomer fharpned the fpiritof Elihre,to fpeak cuttingwords to Job, that lob feelingthe fmart, right be made fenfible of his errour, and at fail be brought low, and broken under his hand. Milde wordsmay skina fore befo: e 'cis fearcht to the bottom, and fo not only retard theCure, but endanger the Patient. The holy Apoffle fore-feeingthe murmur- ings, quarrels and difputes which flefh and bloodwoald make about Eleelion or Prcdeflination, loth not goabout fo much to anfwer them by Reece, as to repretfe them by a wrong Reproof; and vehement Objurgation, (Rom. 9.1o.) Nay, but Oman, avho art thou that replyefi againfl God! ¡hall the thing formed, fay to him that formed it, whyhaft. thou made me thus t loath not the Patterpowerover theClay ? &c. Now as about that unfearchable depth of eternal Ele&ion,fo about prefent dreadful diCpenfarions, and providences, our undue reafontngsand tumulcuating thoughts of hearr, concerning God, breaking our bounds, and forgetting with whom we have CO do, or who bath to dowith us, call for and deferve fharpefl reproofs ;, who are you that reply againf#God l Who are you that think this to be right whichyou do , or any thing wrongwhich God.loth ? Who are you, that you fhould prefume tofay (fo muchas by inference)that your righteoufneft is more thanGods, or, that itas any thing compared with the righteoufnefsof God I Thou hall faid, my righteoafn.efs is more thanGodr.. What Yob had faid, which mryght give colour for this accufatiors, ,hath been touched before, in the mention of More Speeches, or Paffages, forced from him by the greatnefle of hisfuffering. But Elihugives it us yet more expreflely in the next verfe.. Verf, 3. For thoufaidfi, What advantage will it beunto thee,, and what profi't¡hall lhave, i f I be clear,fed from my fn? M ifhe ',pad laid, O fob, If thou fhouldefl ask me when or where thouhall laid, My righteo tfne¡s it more thanGods P or how can I prove that thou hall Paid fo ? I may foon anfwer thee, and afily prove it thus, thouhall Laid, What advantage will it beunto thee? &c. Thou hall fpoken as ifno good were to be 'gottenby turning f,-omevill ; or that thou fufferell evil, being thy felt free, at lcall turned from doing evil and that therefore_ t availeth thee.
ti 14 Chap. 3 5. anExpoftion upon the Boole of Jos® Verf. 3. thee no more that thou art righteous, thanif thou wert the great- eft finner in the world. So thou haft faid,and in faying fo, thou haft faid what I have charged theewith. But here the Quueftion may arife again, as much about the Proof, as about the Charge. When did fob fay, What advantage will it be onto me ? and what profitJhall1 have, ifI be cleanfedfrom my fin ? I atfwer, as he faid not the former words contained in the Charge directly, they were only a collection railedconfecluentì ally by Elihu, fo he faid -not thefe words which are the proof of the Charge expreffely, but by confequences. For the clearingof this,we mutt diliinguiíh of what is meant by pr9fit and advantage, when Elihu faith, Thoufain, what advan- tagefhall it be nato thee, andwhat profit fhallI have, if. the cleanfed frommy fan ? This advantage and profit maybe confidered, Firft, As to hiseternal well-being and falvarion ; Secondly, as to his prefent eafe and confolation. We are not ro under- fland it as if Elihu accufed job for faying, That to be cleanfed fromhis fin, would ba no advantage, no profit as tohis eternal e- flate;that had been impious,and an Atheiflical Speech,croflìng the whole current of Scripture, andoverthrowing the very founda- tion of godlineffe. Take awayeternal reward and punifhmenr, and where's Religion ? where's either the love or fear of God ? His meaning then is, that fob had faid, it would be no profit, no boor tohim for thggprefent, or as to his then condition, if he were cleanfed from his fin. This Elihu might gather from thofe two places (Chap. 9. 22, 23.) This is one thing, therefore 1 faid it, 11e deJroyeth theperfeEh and thewicked. Ifthe fcourgeflay fudden- ly, he will laughstt the tryalofthe innocent. As if Elihu had faid, Thou cani'not avoid this proof of my first Charge ; for he that faith, God deffroyeth the perfeE! and the wicked, that is, the perfect as well as tie wicked, faith alfo in effeE, What profit is it, that am cleanfedfrommy fin? But thou ball laid the former, therefore the latter allo. Again thou haft faid (Chap. 10.1 5.) Ifl be wick- ed,wo onto me, and ifIberijhteour, yet will Inot !ft u.pnsy head. Iamfall ofconfufon, therefore tee thon mine affiiltion ; weigh thy words, Thou haft faid, Wo to rne, ifI he wicked ; andifI be riçs te- osa,(it will not be'mucla better with me) I will no', I dare not lift up myhead, my confufion is fo great. How great foever my in- nocency
Chap. 35. e/In Expofttion upon the Joekof J o Verf.. 3, -a; nocency is, I have little comfort,or'cismuch-what alike withm,, whether I be righteous, or wicked. In thefe places,and by thefe fpeeches Job feems to put little or no difference between the dealings of God with the wickedand the righteous. Once more. Thofewords ( Chap. 9. 28, 29, 3o. ) are of a like import, I arm afraid ofall my forrows,Iknow that thouwilt not hold me Innocent. IfIbe wicked, why then-labour I ins vain ? if Iwafh my felfwith fnow water, andmake my hands neverfoclean ; yet fhalt thou plunge me in the ditch, and mine own cloaths fhall abhorre me.Saying this, thou haft faid, how innocent foever I am, I (hall not be dealt with as an innocent ; if I make my felf never foclean, God will throw me into the ditch, thatis, into affli9ion. From thefe fpeeches E- lihu might chargeJob with fayirig , what profit is it (as to my tem- poral good ) that Iam cleanfedfrom fpiritual evil, myfi n ? As for his eternal eflate,that's not thematter controverted in this book. The fumme of all amounts to this, If I am cleanfed frommy fin, I may beas great a fufferer and as hardlydealt with in this worlds as if Iwere altogether unclean.: Andhence it might be inferred, Surely Job was more righteous thanGod, becaufe while he la- boured to pleafe God as becometh his people and good fervants todo,God.was pleafed(infleadof rewarding him, as he had done many; and promifed all who do fo) to afflie him,ashe ufeth to do- and hach threatned to doto the worfl of evil men , the wicked. Thus thou hail faid, what advantage, &c. The word here rendred advantage, fgnifethgainany way, or nu pvofaït any thing that is commodious and gainful to us ; thou haft laid , contulit,utilss what advantage will it 6e unto thee ? Thus he brings in 7-06 pitt- commodes f L ring the queflion to himfelf,what advantage fhauld he get to him- fell in this life by living a religious or aholy life ? As if hi. had laid, Doubdefs'cisconcluded in thybreaft, thou Chair get none And to f,<rengthen this thyunbelief, at, leaf/ to (hew that thyun- belief in this poynt is very flrong, thou haft laid the fame thingin another drefs.of wordsa fecund time ; For I have heard thee bay- ing thus alto. What profit (hallI have, if1 be cleanfedfrommyfn ? Job was taxed for a firingof thefame fcandalous fence (Chap. 34. 9..) He bathfaid, a prafitetb a man nothing, that he (hould de l;gbthtmfclfwfthGod. There ,E accufeth him #as affirming in
Chap. 3 S. an Expofition upon the Book of J o s. Verf. 3 s third perfon, it profiteth amannothing; and here for queftioning its his own person ; What profit fhall Ihave ? trim -tn Some derive the word Belial from this root, - fignifying an um, radite Llyj profitable one, or anunthrift, a man that loth nogood, either to l,rofu;t,utrli. himtelf, or others ; What profit (hall Ihave ? what Chan I get ? All totem attulit; the good I (hail get I may put inmy eye,and fee never the worfe: him- Beliat Inaword, Mali not mend my condition, if I mend my conver- 2F1Ut11N. ration; :fo°it foilowet'n; If I be cleanfedfrom my fin. The words,lfIbe cleanfed,are not erpref+ in the HebrewText, but are clearly implyedand underflood; For fob cannot be fuppo- fed to ask thisquellion; What profit fhall Iget by, orfrommyfin ? that queflion were nothing to the prefent purpofeor difputation. And therefore though all Interpreters donot make this fupple tnenr, yet all agree, that a fupplement is to be made : Moll- con- cur in this, What profit fhall I have, i fIdepart from, or forfakemy fin ? We fay, If I be cleanfed frommy fin ? As if there wereYobs -thoughts, this his laying, Let me keep myfin, or not keep myfin; Ifee I am like tofirffer. I(hall fill be kept under the red. That's -the plain fenfe of thewords ; Elrhu chargeth fobwith complain- ring 6f God, that it would beno advantage to him, as to the eaCe of himfelf from any outward afili&ion and calamity, how much ibever`he forfook or were claanfed from his fin. There are two Clam dixiJlt, other readings of this verle, which I (hall only name, and then quid profutura give two or three Notes from our own. t fc: ju;iitia 'Fin`s , Thus ; ThouhaltPaid, What profit (hall I havemore by too) fit obi it (that is, by my righteoufnefs) than bymy fins : As if his mean- p(ritemcram e)quid ing were ( which is a very groffe one) what good(hall Iget by ofix ea) mosso well doing more than by ill-doing? One of the Rabbins takes in quam expet- wrongly with this comparativeexpofition,betweetrehofe-rernoteft caro meo Pifc moral extreams good and evil, as to his cafe : But I dare not joyn ilab:Selom: either with the one or other in this interpretation. Si roger, quid A fecond gives it thus ; If thou demandeff what may it profit pofuturum ft thee,laying, What god fhall lget by frsrtier punifhment:.or fsffer- tibi,dieenr,quid irg proficerem a j'upplicia mea. Ic bath beenfaid before, that thofe.woräs, IfIbe cleanfed,`are Jun: not
Chap.,; S. vim expofition upon the Boos;, of J o s. Verf. 3. z7 of found exprefly in the HebrewText; And the word in our Tranflarion rendred fin, fignihìeth allo punifhment or fofferi7, which is the fruit or effect of fin. So that according to t his read- ing, Eats in chele words prevents an objeótion,which jobmight take occafion to make from what he had laid, or wifhed rather, at the 36th verfe of the former Chapter. My de!ire is that job may de tryed nrto the end ; That is, further afflieled, ora1Hí6ted to the utmofì. Againil this defire of Elihu, job is by him fuppofed ma- kinghis exception, or objeCîion, in this verfe ; As if hehad laid, Why doefl thou, or what realm haft thou to defire that I should be yet again tryed by afiliétion? What, I pray, would that profit me, if I wereaided yet moreand tiro:e ? Cati the rutfering of evil do me good, or make me better ? To this objection, Elihu gives anfwer in the next verfe, and chofe which follow to the ninth ; and he doth it (asthe Alferter of this Interpret; eon judg- eth ) by this Dilemma. Thy afiCltions would profit either God or thy felf (feeingGod doth nothing in vaine ); but neither thy fufferings, howgrievous foever,nor thydoing, how righteous fo- ever, canprofit God, no more than thy fins or evil doings can damageGod ; therefore it remains, that ifGodafiii& thee fur- ther, it will be (if thou haft aheart to improve it) for thy profit. This reading,and the fenfe anfing from it, is much infilted on; but as the former is very harsh, fo I conceive , this latter is very dark and intricate, and grounded upon the fuppofition of an ob jeetion very remote,or not eafily to be fuggeíled in t his di courfe. And therefore to avoyd both my own and the readers unneceffary trouble, I (hall take the Text, asit Bands in our Tranfation, and offer fomewhat for infirudtion from it. How great finfulnefs there is in Paying , There is no profit in the ways of Clod, I have (hewed at the a c th Chap. verf. , tth, and Chap. 34th verf. g. So that referring the Reader thither, I {hall here giveonly this Note. It is veryfir,ful tofay, we fiallget no advantage by leavingfin. We may well put thenkpoflles queftion ( Rom. 6. z i .) toour felves, what frupt have we in thole things whereof we are now a- fttmed? What benefit have we got by pollutingour felves with fin ? .,But how vaine a queflion is it to fay,u'hat profit lhave, D irf e
1 ä Chap. 3 S> an,Expofrtron -upon tke Beek.f j o s. Verf. 3, IfI be cleanfedfrommy fin ? Elrhts chargeth lob with this; yet íái11 remember, he referrsnot to his eternal, but temporal condition. And this was Afaphs or Davids temptation alto, as to his tem- poral condition ; even he, the one or the other, Davidor 4f0 ipake as much in exprefs terms, as 3.ob is here charged with, '-1'r1.7, 13.) where complaining of the great trysts and trubles he had been under, and of the profperity of the wicked ; Behold ( faith he ) theft are the ungodly, whoprofper in the world, they increafe in riches, But how rti it with me ? Verily I have cle enfed my heart in vaine, and wa(1,edmy -hands iss innocency ; for all the day long have I been plagued , andchafined every moment,. As if he had faid , What have I got bymy holinefs, and forfiking of fln ?what have I gained by my flri6el walkings,andablainings from the very appearance of evil ? Have I not reafon to conclude, ingood earneff, that I havecleanfed my heart and hands in vain, feting my futferings are not lefsned,,houghmy finsare, fetingmy punishments are renewed every morning,though I am every mor nh g upon the renewalof my repencance?Thus fpake the PfalmifF in the day of his temptation;and doubtlefs, thisday of his Temp- tion had beena day of temptation andprovocation to the Lord, like that of Ifraels in the Wildernefs, Pfal. gs. ) had not the Lord come in by his grace,and helpedhim to bite in his words ar the very next verfe ; If Ifay,'" willfpeak,thssekf r fife Iuch,not onlyuncomely,bucwicked language as thrs,Thave clean fed myheart andhands invaine) Behold, Ifhoudd offendagainfi the- generationof thy children. And when r thought toknow this,it war- too wonderfulfor me ;/that is, it was beyond my skill to reconcile thefe works,thefe providences of God towardsme, with his word and promifes ; nor was I any whir lets at a lofs,. how to reconcile the profperityand flourifhing condition of wicked men,wìththee terrible threatnings which the Lord in his Word every where thunders out again) them. Thefe dot's and intricate difpenfati- ons puzzel'd me greatly,putmy foul inro"a maze;nor could I fpel theirmeaning, nor make out the fenfeof them , Z:}ntili ¡went into theSanlluary ofGod, then underfloadI their end ; thewofulCata- firophe, the miferable end of wicked meil,their flippery Banding, and their fuddenfalling, as both ate defcribed ( 'v, tg, i9, zo.) Then alto I underlöod'the bleffednefs of a godly plans elate, both nowand for evere,in bayingGod his guide and his portion t v, 24,,
Chap. 3 ç. e)2x Expofition upon the Beek af J ó B. Verf. 3. ( V. 24, 2 S, 26. ) then I underHoad what profit and advantage comes by cleanfing our felves from fin, though to the eye it ap- peare nor, yea though all appearances fpéak the contrary. To be cleanfed from, or to remove fin is profitable and advantagtous Firf} , As to the removal of Judgemenr. When we begin cleanfing work, the Lord ufually makes an end ofaffil&ing wo:k, Fór as one grcat endof fending afl3i&ion, is co cleanfe us from fin, ( Ifa. 27. 9. ) By th 'hall the iniquityof jam!, be purgcd,ard this ¡rail the frreit,to takeaway hisfin; tó our being cleanfed from fin is t;fually the endof cur alit`ìions.When we are cleanfed from fin, we are troubledno more, we fmart no more : fpeak then, Is it no profit to be cleanfed from fin, when fo many, not only per- fons,but Nations have been ruin'd,becaufe not cleanfed from fin? God gave his own people cleannefsof teeth, ( Amos 4. 6. ) that is, famine or want of bread, becaufe of the uncieannefs of their hearts, and lives; and is is noprofit to becleanfed from fin, when for our finfull uncleanneffes God will cleanfe us of all our com- forts, even to a morfel of bread ? ' fis therefore a fpeech both falCe in is fell, and highly difbonourable unto God, co fay, I shall lave noprofit , for !till I'hall fus£r, though I be cicanfed from my fin ; whereas fiifi, there is more profit in being cleanfed from fin, than in beingdelivered from fufferings ; and,fecondly, when once we are cleanfed from fin,we are in the fairell way to be Ilea red from, and fee an end ofall our fulferings. Secondly , The tnore we arecleanfed from fin, the more com- munionwe have with God, and the more peace fromGod. Isnot this a great profit ? a 'profit betides the eternal reward ? a profit far better than any temporal reward ? Will not communion with God fatisfie us for the lofsof friends, of efiate, or health ? Will not peace withGod anfwer all the tribulations we can meet with in this world ? If therefore being cleanfed from fin,we have cl ,fee çomtrwnion and fweeter peace with God, let no man fay , what profit full I have, ifI (re cleanfedfrom myfin ? And,al; houçh there fi,ould be no prefent profit, or advantage, thoughno vi(ible , no nor fpir itual income, as to prefent comfort, fhould redound to us in this world, by being cleanfed from fin, yet remember, it is ()Er profit, and our befl profit to be cleanfed from fin, to be emptied of fin, to mortiñc fin, to defiroy fin ; if we fhould have noprofit in hand by leaving fin, yet there is a profit promifed , that i-nfi- D 2 nitel y
2o Chap. 3 S. E.rpofYion wpox the Book, of J o a. Verf. 3, nicelyexceeds all the profits and pleafures which we can have 'or hope for by retaining our f n fuch profit an j pleafure, as will 'abundantly recomience Us . for all the worldly bites we are at, and penitential forrows which we pals thorow in keeping or clean- fing or felves from lin, The Apatite rejoyced at the forrow of the Corinthians (2Cor. 7. g. ) But is it good to rejoyce at the forrow of others ? we not mourn with thofe that mourn ? ', is true ,we fhould ; yet 'Lisgood to rejoyce in that forrow which doth others good ;fuch was the forrow of thole Corinthians. The Text is exp-efs Now (faithSt Paul) f rejoyce not that ye were madelorry, but that yefarrowed to repentance, forye were made fer- ry after agodly manner (or according to God) that ye might re- ceivedamage b HS in nothing.There is then no damage,no hurt by fuch forrow ; But comes there any good, any profit by it ? yet, much every way ; for (as it followeth, v, to.)godlyforrowwork etb repentance to Privation, not to be repented of ; that is, greatly to be rejoyced in. What ismatter of joy, if falvationbe not ? True repentance for fin, is repentance to falvatio: n And is there not profir,is there not all profit in that ? As there isa Few:tailsopened ( the blood of Chriti) forfinand for xncleannefs (tech: 13. r. ) that is, for wafhing away the uncicannefsof fin; fo there are abun- dance ofbleffings flowing from that Fountain, to all fuch as by the aaings of Faith and Repentance waihh and are clean. Thus far of Elibu's firfi charge, and the proof of it, taken from Toby own fayings.How heanfwers and refutes thofe fayings of rob, will appear in opening-the neat words, J B,
Chap. 3 S. an Expoftion .apon the Bookof J o H. Verf. 4. Z t J OB, Chap. 35. Verf. 4, 5, 6, 7,8. 4. I will anfwer thee, and thy Companions av ;th thee. 5. Loeb unto the Heavens, and fee, andbehold the Clouds which are higher than thou. 6. If thoufinneft, what doff thou againfi bim or if thy tranfgreffions be maltrplyed, what doff thou unto him ? 7. Ifthou be righteous, whatgivefi thsu him ? or what receivetb he of thine hand 8. Thy wiclkedneft may hurt a man as thou art, and thy righteoufnefImayprofit thefon ofmare. THe former Context contained the Charge which Elihtt brought again job, that he (Mould fay, His righreorsfnefs was more than Gods , and that it wonld be no profit to him, ifhe woe cleaxfedfrom hisfin. In the Context cf thefe five Vetfcs, Elihu gives anfwer to thofe (had Jib poftively and ptirpofety laid, or afferted them) blafphemous fayings, or of ertionr. And we have here Fir(+, The promi.eor overture of an anfwer, at the 4thverfe, I /wilt anfwer thee,and thyCompanions with thee. Secondly, We have the anfwer it felf laid down in the ith, 6th, 7th, and 8th verfcs ; which anfwer confi(ls in three pani- culars. Firfl, That God cannot be hurt or endammag'd by our fin ; at the 6thverle. Secondly, That Godcan have nobenefit or advantage by our righteoufnefs ; at the 7th verte. Thirdly, That both yob himfelf, and other men like himfelfe may, yea (hall certainly have hurt and dammage by their fin, as altobenefit or advantage by their righteoufnefs, verf. 8th. Thus Elihs's anfwer obviates p6'spaflionate queflion at the 3d verfe, what pr(fit fhalt Ihave, ifI be cleanfed from my fn ? As if Elihuhad Paid, /know that neither thyfns can do any hart to God, nor can thy rilhteoafneffe do himAnygood ; but thyfns may hart
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