.-----__--'---- AN EXPOSI'T'ION WIT H Praa.cal Obfervations CONTINUED Upon the Fifteenth , Sixteenth , and Se- venteenth Chapters of the Book OF JOB: BEING The Summe ofTwenty three Le&uses, de- livered at Magnuu,near the Bridge,L OND ON. By JOSEPH CARYL,Miniflerof the Gofpel. James, Chap. I. Ver. 12. Bleffed is the man that endureth temptation : for when be is tryed,he fhall receivetheCrosvn of life, which the Lord bath promifed to them that love him; LONDON, Printedby S. Simmons, next door to the Golden Lion in Alderfgateftrect, i d 7 1.
.1,0$00§7 00014qe11200.00:0000000.01$00 04Gá4G04GbZ:ó: +441444001044444.04144$44:44440 T O THE CHRISTIAN READER, TO 'ThofeEfpeciallyofthisCity,whohave been the Movers, and continue the Promoters ofthis WORK. O.LO MON,who made Many Books , tells to C. toward the end ofthem , Eccl. 12.12.) That ofmakingma - ny Books there is no end,and, that much fludy is a wearinefs. -to the fl(fh. Ent while Solomon fpeaks thus, doth he not at once blot thole many Books which himfeif had written, and difcourage othersfromwritingany more? Though Rudy be wearinefs,yet, (`'tisgranted) t hat's nofufficient reafonwhy z'e fhoulddeli 11 (the flef muff be wearied andhardwrought, 'tisgood it /hould be fo ) But there's no coloise o freafon,2vhy we fhould begin that, which either cannot frefnifhf andbrought to an end, or which is to no end,when 'tisbrought toan end , andfi- nifht. How thenfaithSolomon, that of makingmany Books t-here is no end ? Ibisfcope clears this fcrrsple; A 2 . for,
TO THE READER. for,having read his Son a Leï#ureupon the vanity of the Creature andhavinggiven him many excellent advice!, for the"adhering of his courfe through this world , he applies all in the former-part of this Verfe,And further by thefe , my Son,be admonifhed. Let what is now written takeupon thyheart, and be accepted with thee. For (Vert to.)ThePreacher fought to find out ac- ceptable words, and that which was written was up- right, evenwords of truth. Again (Vert. i c.) The words of the Wife are as Goads,and as Nails fattened by theMatters ofAftemblies, which are given from oneShepherd v Tberefore,let thefe words, like Goads,put thee on, and like nails, fafien thee to the obedience of my counfels;By thefe,my fon,be admonitbed;Asifhe had faid, Let not this Book, which difcovers the vanity of all worldly things , be it fell accounted vain ; if this Book prevail not with thee, if it matter not thy judgement, and mannage not thy affeaions,'tis to no end for me tomake manyBooks; feeing this is cloa- thed with asmuch compleatnefs of rule to direet, as a Book of this Argument can bc, and is ftampt with . as much ftrengthof Authority to command, as any book ofany.Argument can be : And further, why Ihouldeft thou, my fon, put me tothe making of ma- ny books ? What if I could make manywith as much cafe tomy own fpirit, as i have made this one,which was given me in immediately by the Spirit? yet thou cantt not Rudy ( or asweput in theMargin, read) ma- nybooks without wearinefs to thyHefh. Sotben,t boughSolomon might havehad jufi ground toput theaffeJion both of writing and reading many books upon the fileof his obferved vanities ; yet he loth, not difoblige from the 'Judy ofneceffary and ferions books; norat all condemn thofe many Monuments ofpro- fatable learning, w tch indufiriout Pens have in any Age
TO THE READER. Age bequeathed to Poflerity. He indeed (which yet is but afeconddefign,if it beat all thedefgn ofthat place) takes us offfrom vain fludies, and cenfures thofe books (be theyfew as well is many) which have no tenden- cy to make any man, either the wifer, or the. better by reading them. Nor eau thofe Books how many foever theyare, be (to their difparagement) called Many , which enter in, andpromote ( what is but one in every kind) any kindof Truth , chiefly that , which we call Divine, or Holy Truth. sAny One ufelefs, or erro- neous Book it too many : Many ufiful and Orthodox Books are but One. Thefive Books ofMofes arebut One Law : Thefour Books ofthe Birth, Life, and Death, of our ever bleffedRedeemer Jefus Chrift, are but One Gofpel : 411 the Books of both Tefiaments are but one Book. Vpon which account wemay alfo fay, that, all thofe manyandmany books whichfaithfully interpret that one book,arebut one book.And thoughofmaking manyfuch books, there fhould as ( Iconceive therewill) be no end,till this world ends,as Enda takenfora ce,a f ng to make them,Tet ofmaking many [ueb books there kan end,yea many nobleends,as End is takenfor thegood,or benefit which comes by making them.Tbemaking offuch books is good,and a benefit to the Reader,as communica- ting to him thofe manifeftations oftheSpirit which are given toeveryman (towhom theyaregiven) to profit withal: Theword (7aouepipo) there ufed by the Apofile, fagnifiesfuck a profit as freameth out to community. Themaking offuchBooks is alfogood,» a benefit to the Maker,as being an improvement ofhis time and talents, to his own peace, and his Mailers glory. 'Tis reward beyond all the World can give ,for anywork, that GOD bathglory, and MAN Peace,in doing it. As thisfsmall pieceofworkis direEled to thefe l4mentioned ends,and (as it ought )principally to the ftrfi of tbens fo, that it may
T®. THE P.;EADEIt. may reach theformer, by adding a mite or two to the Treafury ofthe Readers knowledge in the. heft things, and by being his encouragement to wal(in the belt ways, is the hope and prayer, and the reachingof it,will bein- deed,a very rich reward andpayment of, your affectionateFriend, an i Servant in this Work of theLord, yfeph Caryl.
0001.140.01404:060.001460.14000.40. ****100001,0140444001404AtsqlegM*Pt A N EXPOSITION Upon the Fifteenth, Sixteenth,, and Seventeenth Chapters of the Book of T O B. JOB. CHAP. 15. Verfe r. Then anfwered Eliphaz. the. Temanite, andlaid, 2. Should a wife man utter vain knowledge ? and fillbis belly with the Eaft wind ? 3. Should he reafon with unprofitable talk ? or withfpeeches' wherewith be can do nogood? q.. Tea, thou cafteih offfear, andrefirainetbprayer before God. 5. For thy mouth, uttereth thine iniquity, and thou chufeft the tongue ofthe crafty. 6. Thine own mouth condemneth thee; andnot l : yea, thine own lips teftifie againft thee. E E are come to the fecond Se(fion of this great difpute, between fob and his three Friends : they have all fpoken one turn, and now they return to fpeak : Eli. phaz who led the firft-charge, leads the and , and that with a very violent 'iarch,againfi this forrowful man. Yet we are not to conceive Eliphaz uponany defign, to revile hisperfon, or to vex his That were me unfuitable in any friend, much more (fuch fpirit a
Chap.15. AnExpofition upon the Bookof J OB. Verfr' (fuch we fuppofe Elipbaz tohave been) in a godly Friend Non tnaiedi. Charity fuggefis a fairer Interpretation of this procedure, cendi/luèiofe- that he fpake thus harfhly, and dealt thus roughly, being mo rebatur , good ved by force unwary paffages ín jobs difcourfe, not well un- ab ono vivo prc derflood, or mild pp lied. At which florae howmany fáumble rjil aiíe._ mum' e et- at this day'? Firti, mifconcsivitag, and then cenfuring their leaned. Brethren; being,firfloffcndedwithout any juf1 caufe given, and then giving jufi caufe of offence. Had we once learned to expound each others, a Lions,, fpeeches and opinions, by the rules of Charity, we thould not fo often, no nor at all break the.Laws of" Love. We thall make.a good improvement of this failing in Jobs Friend,. if it may be our warning (in dealing) to deal bett'et-With-öUi friends. There are three parts áf this Speech ; in the firfi, Eliphaz appears by way of proof and ,reprehenuon , which ex- tends it felt from the beginning of the Chapter, to the end of thirteenth Verle; and here proves yob upon five points of errour, or misbehaviour °_ of all which he conceived him guilty Fin i, herçproves him Q£ folly,. or for fpealting that which was unwo thy a wife Man, 'tn the "fecorid and third Verfes, ,Shovtlda wife man:upter vain kno.nledge ? &c Secondly, he reproves' him of prpphanef5 , òr for doing that which was _ uiworthy,a.godly tnari, at the fourth Verle, Teo, shoo cajtetf oftfeat', and reftrainiftprayer beförè God. The fum Of both is, Thou fpeaikeJt uñìnifely, a,nd eh u atieJt wick- edly: Which he takes for fo plain a charge, that he makes him his own acculer, as if there needed no evidence but his confcience, though he had (as Elifhaz mil judged ) daubed up the matter with fair, words,,,, and. colourable pretences , 5ierfe 5,, G, Thy mouth,iattereth Mine in quity ;;Thine- own mouth condemned; tee,. and.not I : }'ea, shine own lips tefiifté againft thee. Thirdly, he reproves himof pride an arrogáñce, of Of- conceit, and over- weening.his own partnd pofitions, Verle 7,8,9, ro.Art thou the fuJi man4hat was orn,or waft. thou made before the hills ? &c. As if he had faid, Thou carrieftt,as ifthou hart engro ed all wifdorn, as if thou hadit more knowledge and underítanding, more leaning and experience, than anyman ; yea, rhen.all men living. Fourthly,
Chap.i5. An Expofltioxupon the Book,lof J Ó B. ; Ver.a. Fourthly, he reproves him, for fighting and undervalu- ing the counfels, and the comforts tendered to him by his Friends, at thes!1. Verfe, Are the confolations of Godfmall with thee. Fifthly, he reproves him for his confident flicking, or ad- hering to hisown principles, at the 12. and 13. Verts, Why doth thy heart carry theearray,&e. Thus he reproves his morals in the firti part of hisdifcourfe. In the fecond, he confutes his Dotrinals, or that which he fuppofed job had affcrted; fc. Tis ownpurity and pertdons (Verfe x 4,15,1 6.) What as man that heJhouldbe clean? Behold heputteth no truft in bis Saints, &c. In the third place, he labours to maintain his own after- tion, that God doth afflif none but wicked men, Who ever pe- rifhedbeing innocent, or where were the righteous cutoff, Chap.4. Elipha; eau,; 7. This he doth by the authority of the Learned , and Tetuanum from the experiences of the Ancient, Verfe 17. to the end of "'al" hic u the Chapter; Iwillfhew thee, hear me, and 'that which I have DémrlPñ `" feen I will declare: which mite men have toldfom their fathers, fedapereius and have not hidit, &c. Thefe are the parts, and this the refo- ofiondivriere. lution of the whole'Chapter. Volk a. Then anfweredElipbaz the Temauite, andfaid. Then, that is,when fob had made an end ofanfweringZo- tem phar, then Eliphaz anfwered or replied upon Job. That's pro- cipiens, seps, pertly a replication which takes off the anfwer given to afor- kftibor pro mer Argument ; and in this Eliphaz alto makes a defence for /otjiñ oisidvarn his brethren,Zephar and Bildad. Thefe three flood to onean- refponder: ut other, as much as any ono of them did for himfelf; as if nuneperet, they had all entred bond, and given fecurity for reciprocal Zophari enfin affitlance. Thus the difputes grow hot, but tkill 'tis orderly, ceeare toebmm according to that -Apoíiolicaí Canon (a Cor. rq.. 29.1 Let the neonifefle au- Prophets fpeák:wo or three, and let the othe,. judge. Eliphaz is met Etipha . now up, let us confider what he faith. Bold, Verf, 2. Shoulda wife man utter vain }knowledge The 4;eflion denies ; he thould not Noman thould, leaf{ of all he; The avife man is here oppofed to the crafty man, at the fif,h Verfe, There is a widedifference between wifdom and craft, B 2. between
hap.ig. An Expafrtion upon the Book of J O B. Verf.2. bet,. een prudence and cunning ; A crafty man knoweth what is gocd, but be commonly doth what is evil ; he is able to fee the right, but if it be,not fir his turn, he turns from it, and cares not to do wrong : A Wife man is he that knoweth how to diffinguifh between good andevil, and ever aims to aft n>hat is good; his un. derftanding is well enlightned, and his Go,ifcience binds him to follow the light of his underftanding ; as be can fee what is full and right, Jà he cannot but embrace and do it. A wife man in Scripture language,is a holy man ; and a fool, is a wicked man: Hounds is the bell wífdom, and wickednefs is the wort} of folly. Eliphaz feem3 to admit Jobs challenge of being a wife man, that he might checkhimwith more advantage for fpeak- ing fo unlike one : As if he had Paid, Shoulda moral wife man, much more a fpiritual wife man; th0uld he that is, or pre- tends to be thus wife (as thou dotl,(hould he) utter vain know. ledge? job at the 12. Chapter of this Book, Verfe 2,3,4. obje- - ed ignorance, or but popular knowledge to his Friends ; I have underftanding as well asyou ; I am not inferior to you, who knoweth not fuch-things as there ? as if he had.faid, You think yourfelves among knowing men,tbe bigheft in knewledge ; but who knoweth notfuch things as theft ? Eliphaz turns it here upon fob, by the way of recrimination or counter- charge,he brings in a crofs bill : Should a wife man utter vain knowledge ? Thou dolt arrogate to thy Pelf the reputation ofa wife man; but are thou wife, whofpeakelt at fuch a rate offolly ? The imageofthy mind isflampt upon thy words,it may befern as well as beardwhat thou art, by what thou fpeakeft. nß°1 1g7 Vain knowledge. The Letter of the Hebrew is knowledge of Seiem wind, or windy knowledge : The Metaphor is elc ti jet eT ventfá ant : Vain k g P g i.e. vanem. knowledge is justly called windy knowledge ; Vain know- Numgnid fa. ledge makes a great bluffer and noife, like the wind, but it dens refpone paffeth away, and though we cannot tell whither it goeth, yet debitfcienr. we may early tell whence it comes, even from the fancy, and venti,vóiftio entiom vent®a out of the mouth of a fooli(h man. It was ufual of old, to fart. mere. call that which is vain windy : thofe dcfpifers of holy coun- Nucq,,idfapiR i ls, and Divine Alarums, given by the Prophets, laid, The ensrefpondebit Prophets all become wind, andthé word is not in them, Jet'. quaff ire vea- own 'opens. 5.13. That is, both theDoctrine and the threats which thefe vulg. Prophets utter, are vain and ineffefual ; they will do us neither
Chap, r 5. An Expofition upon the B_)ok of J O B. Verf:2. 5 neither good nor evil no mans finger fhall ake, though their tongues ake with talking. The Prophet Hofea at once reproves and terrifies the lea's in this language .They haveTown the wind, and they lhallrtap to whirlwind t Hofea 8 7.) To Cow the wind is to do a vain Thing; our aions arc as feed : Such as we low, inch [hill we reap ; they Cowed fin, and they reaped trouble. Thetnielves fowed the wind by what they did, and they thought the Pro- phets Cowed the wind in what they fpake: And indeed the words of the Prophet were wind as the peoples works were, in reference to the iflue: Thofe produced a whirlwind to feat- Bull Jtat nrrgas. ter their contemners, as thefe did to fcatter their a1ors. The uef.;teJìouler old Satyrifi calls vain words, bubbly toys, becaufe fuch words lull umro are like a bubble, full of wind (poflibly full of wit) but empty pieni:, Pert' of wifdomand good infiruc ion. Sat. s. Should wife man utter vain knowledge ? The Scripture calls that vain : Firfi, which is unprofitable, thefe mutually expound each other, Eeclef. 1.2,3. Vanity of vanity, faith the Preacher, &c. What profit bath a man of all the labour which he taketh under the Sun. There'smoll vanity, where there is leali profit, and where there is no profit at all, there is nothing at all but va- nity. Turn not afide fromfollowing the Lord (faith Samuel) for thenJhouldyou go after vain things whichcannot profit, L Sam. 12, 20,21. Secondly, The Scripture calls that and thole vain, which Fiala or have no folidity in them :: Vanity hath fo little weight in it, that when the Spirit would exprefs men who haveno weight in them, he faith, They are lighter than vanity, Pfaim, 62. 9. Thirdly, The Scriptures calls that vain which is always moving, varying, and unlettled (Pia/. 144.4.) Ittan h like to vanity, his days are as afhadow that papa; away: He is there- fore like to vanity, becaufehe is fo like a fhadow, continually paLliing, but never continuing. Fourthly, The Scripture often callsthat vain which is fin- ful in praaife, or unfound and erroneous in opinion, I hate vain inventions ( faith David) but thy Law do 1 love. Whatfo- ever oppofes either truthofDorine, or purityof Worfhip, is a vain invention of man, and oppofite to the Law of God;. he
Chap.15. An Expofition upon rile ,- ! of J O B. Vert. 2. he utter vain knowledge, who utters falfe Principles which fubvert the faith, or fuperflitious forms which endanger the life and power of godlinefs. Eliphaz fuppofed, that fome- what of vanity in all there notions, was rallied together in- to the difcourfe of yob, that it was light and froathy, that it was erroneous and full of incongruity , efpecially ( which carries all thofe in it) that it was worthiefs and unprofitable to the receiver, as he exprefleth in the third Verfe, Should he reafon with unprofitable talk? Shoulda wife man utter vain knowledge ? Hence obferve : There it a vanity inforcekindofknowledge,andfolly in that which not afew call mifdom : It hath been the butinefs of fome mens knowledge, to find out a vanity in all forts of knowledge. Eliphaz fpakewell for the matter, though ill to the man. Job did not utter vain knowledge, but, we know, 'Thei'd)a c.- too many do. The old Gentiles waxed vain in their irnagina. vn jQ fi tiens, their very reafonings were vain , fo the Original word inrsttocanc. tells us: It was not their phanfie, but their undertlanding tionibusfiat. which was vain. The Apotlle cautions the Colofans, Let no T3az, man fpoilyou through Philofophy andvain deceit (Col; 2. 8.) Philofophy in it fell is an excellent knowledge, yet it may be vainly taught, and fo deceive us, as to fpoil us : I may fay alto, let no man fpoil you through Divinity and vain deceit. Divinity, which is in it felt the moll excellent know- ledge, the knowledge of God may be vainly taught, and fo deceive us, as to fpoil us : That knowledge which it belt in it felf, h vaineft to us, when it it unduly or fàlfly uttered. Secondly, Obferve, It is moft uncomelyfor thofe, who either have, or would have thereputationofwifd®m, to fpeakvainly Should a wife man utter vain knowledge? 'Tis'no"wond'er` to hear a vain man (peak vainly, and for a fool toutter folly. Do mengather grapes of thorns, orfigs of chifle!'? The tile perfon willfpeak villany, andhis heart will work iniquity, co pra¿lifehypocrife, andto utter error againft the ,Lord (Ifa.32. 6) If a fool, a vain man, or a vile perfon, fpeak thus, he fpeaks like himfelf; but if a wife, or a good man fpeak thus, he'fpeaks fo unlike himfelf, that the Chaldée Para- phrafe puts not onely an undecenciP, but an itnpoffibility upon
Chap.' 5. An Expofition upon the Boot of J O B. verf:a. upon it, Can a wife man utter vain knowledge ? It zs impoffiole; a aabtle Men ad according to their principles; every thing is in work 719ne lyf ìng, as it is in being ; if there be wifdom in the heart; it will p, ap hLald, be head at the tongue : A. wholefome fountain will fend out wholefome waters : He that is born of God (faith die A- poltle john, Epiii, 3.9.) cannot fin, though he hath not a natural impotftbility to fin, yet he hath a moral impofübility Spient d to tin, becaufe the feed of God remaineth in him, the frame meanfrraana;fer,.. and bent of his heart is fet another way : Now, as there is a t,.,er proferí moral impoffibility that a godly man should commit fin, fo libra eaa i- thata wife man should fpcak fin, or utter vain knowledge. twos jufltttd,. A with man fpeaks as well as ads, by meafure s he weighs ;n f`fuav °i what he faith, as much as what he doth ; the tongueof the fereionepondm. wife is as a Tree oflife: Grace in the heart bloffoms at the lips, in verbá rno- in favoury words, which noinil ers grace unto the hearers. dus. Arnb.l.r. Should a wife man utter vin knowledge ? Oüic, c. 3. Andfrll his belly with the Eaft wind ? A,. belly full of windy meat is badcnough,a belly full of wind is far worfe : but what is here meant by the belly, what by the Eaß wind ? The belly is put for the heart and afieCtions, together with all the inteileCtual powers of the mind, John 7.3S. Out of Eeitter pro cos_ hii;belly (that is out,.of his whole foul). {hall flow rivers cf d° aarpagine^ Flying water,, This water is the Holy Spirit, the l olÿ Spirit is re -riciu2 igrnetittats cotrlpared alto :to the wind. A wife man fhould :nonrearcipirur define that his heart may; be filled with the fweet gales and inScripturo. holy breathings, of the Spirit of Gad, by heavenly Infpirati- ons : And (hall he fill his heart with the )alt wind of earthly pafliotrs ? The word which we tranflate Lag wind, lignifies onely the =rp ' Eaft; Should he fill his belly with the Eaft; we rightly add the =ß°l¡1.,1i Eafi wired : he compares fobs paffions unto thewind, andun- Pka.Mardoch. to theEati wind ; to the wind, becaufe of the vanity of theta., cbferwt bun: to the Eat wind, becaufe of the hurtfulnefs of them, For, as venrum d > > Gracie appel,a by wind in the former claufe he means worthlefs things lari Ape1 r. fo by Eafi wind in this, he means dangerous things. There quad afate are two reafons why he expreffes fuch inward motions by the fpiretarq; E2fl wind, neat ratione Firft, The E.a wind is a vehement and fir n wind ; we aPPeuùur a coitus rnrot read lanum.
Chap.! 5. An Exliof tion upon the Book of J ßB. Verf.2. read Exod 14. 21. that when God divided the Sea, to Foes Buren make a paifige for his people, he caufed an Eafi wind to blow c+pp ..mr rru- all night, an l-divided the Sea with the force of it. Poets duo,anrraofnm, defcribe the Earl wind to be fierce, heady, turbulent, and im- tunidum 6. perilous, that's one ground of it. t 131 . Secondly, The Eatt wind is obferved by Naturalifls to be a hot and fiery wind : Hence the Vulgar Tranilates, Thou ifrdere. filleJ1 thy belly with heat : The Eat' wind parcheth and biaf- eth Corn and Fruits. Pharaoh beheld in his. Dream (even ears withered, thin, and bladed with the Eaf wind (Genet. fùbcalydi' l 41; 23.) So then, under this notion of the Ea(' wind, Eli. afluantit aerit phaz clofely cenfures ; firf, that his thoughts were vio- frma" lent and impetuous ; fecondly, that they wereangry,fiery,fu- z'xaf¡iorator & rious; as it coals were kindled in his bofom, and a flame excandefcentia ready to blaze at his lips : As if like Paul, while Saul (All .r ¡t unas defcri- 9. 1.) he breathed out thecataings and/laughteer, or was inward- ly heated with refolutions of revenge. The Prophet Jeremy faith, The Ward ofGod was as afire in hisbefom, and he could rot refrain.: Many a mans breatt is like a heated oven, he is ready to confume all with the breath Of it. !oloateribu,t But why Both Eliphaz charge jobwith fuck` unruly per, fe vannreiratentia ramin m- turbations? Sonic affr$n the reafon from thole words, Chap. peflarem m of 14. v. 14: where he defires that Godwouldeven hide him in the f flu, i,nbecil. grave,' he was fo vest and troubled at the fate whereinhe li- liratenr in or- ved that hepreferred death before ir, and thought a not be 8 r.tufitper- ing in the World, better than a being in $ in his condition: But 2erbà. Goc. we may rather leave the reafon more at large, to all that ve- hemency of fpirit,with which job had profecuted and pleaded his forrowful cafe. From the fcope of Eliphaz in this part of his reproof, we may obferve Firtl, That violent pafons are the difguife ofa wife man. We cannot fee who he is, while he aé}s unlike himfelf : anger lodgeth in the bofom of fools ; and when it doth but intrude into the bofom of a wife man, he (for the time) looks like a fool. Secondly, Paffions in the mindare like a tempeft in the ayr, they diflurb othersmuch,but our [eelvesmore; Many a man (like a fhip at Sea) bath been overfet and funck with the violent gufts and whirlwinds of his own fpirit. °bferve
C:hap:5. ° An Expofition upon the Book 'of `) OB. Veri 3. Obfcrve thirdly, He that fills bis own miede withpalouate tbougbts,willfoon fill the ears ofotherswith unprofitable, words; this is clear from that which goeth before,' He utters vain knowledge ; and it is clearer from that which follows after ; when a mans thoughts are like a wind, his words ( which are the fird bornof his thoughts) mullneeds bewindy. A pafíi- onate man fpeaks all in pathion, and fometimes cannot fpeak at all for paflion ; his extream delire to faymuch , flops him from Paying any thing : But whatfoever he faith , is the copy of his prefent fell, fierce and boyflerous. The image andJu. yerreription of our hearts is fiamped upon our words. Some can fpeak better than they are, but ufually men (peak according to What they are, and then efpecially when they are.( which pafíionate men for the moll part are) not themfèlves: Thus it follows in the next!Veri. 9 Verf. 3. Shouldbe reafon with unprofitable talk? Elipbaz fpeaks all Interrogatories; and thefe fpeak him in anger,if not in fomediftemper. Should he do this ? and thould he do that ? do thew that either another hathvery much done, what he fhould not, or that he who reproves him , hath not fuch .a fpirit of rt eeknefs, as a reprover.fhould, Gal. 6. r . The words thew the akaof what he taxed him with be- cum interroga- fore ; . as ifhe had laid , Wouldyou know what to expeel from a bone &/iotuo° pa[onate man , from a man whofe belly isfilled with the.Eafi- rho tegendi wind? You /hall have him fhortly fillingyour ears with an Eafi- funs Lee. wind,even reafoningwith unprofitable words : And ( as thenext mere. claufe gives it,which is only an expoftionofthis;with jpeecbes wherewith he can di nogood.: Some words are greatdçlers, they doe much hurt , or they doe much good and thole words ufually do fome hurt, which can do no good ; yea, that which is weak and unable to doe good, may be t?rong and power- ful to do evil. However , not to doe good is to doe evil , becaufe it is every mans duty, whatfoever he doth, to be do- ing good: Here Eliphax reproves job's .words .ascevil, while he onely faith , they doe no good. And yet he faith form- what more than that,for he faith , They can do no good : It is ill not to doe good atually ,: but not to have a pohìbility of doing good is far worfe. _ When the Apof}lc would fay his %yule
io Chap. 15. Aie Expofttion upon the Book of J O B. V erf.3 worlt of the bell of mans finful flefh , he doth not onely fay, It is notfubj'ü to the Law of God, but adds, Neither indeed can be ( Rom, 8. 7. ) So here , Words wherewith a man can do no good, how bad are they ? Hence obferve : Frtt, That which can doe nogood,Jhouldnot be fpoken: Before we fpeak a word , we (hould ask this Quettion , to what pur- cni bona. potè, to what profit is it ? (hall he that heares it be made more knowing, or more holy by it ? Obferve fecondly , Vnprofitable talk isfinful, and fpeeches which doe no good , are evil : every idle word that men fhall `peak, they fhall give an account thereof in the day of Judge- ment, Matth, r 2.37. and though a man be very bufie, and take much pains in_fpeaking , yet if his words be unprofitable, andhis fpeeches fuch as can doe no good , they will come un- der account as idle. Now , if unprofitable talk be finful, and fpeeches that can doe no good , then what is pr ophane talk , and fpeeches which doe hurt, ( infeCiion gets quickly, inat the ear) defiling the minde and corrupting the manners of thofe that hear them.The Apottle gives us the rule offpea.. king, both in the negative and in the affirmative ( Ephef. 4. 29.) Let no corrupt communications proceedout ofyour mouths, but that which isgoodto the ufeof edifying, which may admini- Jier Grace to the hearer.. Again ( Co/of. 4 6. ) Let your fpeeches be always with Grace; that is , filch as teltifieth that there is Grace in your heart , never fpeak a word but fuch as may (land with Grace ; yea , fpeak Poch words as may be a witnefs of Grace, wrought inyour felves , and a means of working Grace in others. Let your words befeafedwithfold the fait ofour words, is holinefs , and truth; prudence alibis the fait of words ; good words , and true , fpoken unfeafo- nably, may do hurt Prudence teaches us the time when, and Eelíal e15 themanner hew to anfwer every man. co, i,,, Thirdly obferve, It is matter of ju(l reproofagainfl every man quod inhiplol to be unprofitable,and to do nogood:Every tree which bringeth frgnifrcarpra_ not forth good fruit is hewen down and call into the tire, defe ; ut deno- (Martb. 3. a o.) Some conceive that the word Belial comes ter fromBeli , which in Hebrew fignifies Not, and the word lag- guí nerilói, nee alis pro- nal , which here in the Text fignifies todoe good : Becaufe a Belialilt, or a Sonof Belial is fuch an one as neither doth good
Chap. r g. An Sxpofítien upon *be Rook of J o $, VerC4. ire good to himfelf nor toany other. The unprofitable Servant who hid, and did not improve his Talent,fhall be condemned ; And he who ufes his Talent unprofitablyand vainly, thannot efcape : Should he reafon with unprofitable talk ? Thus far we have ken Eliphaz reproving fob of folly in (peaking unlike, and below a wife man , he proceeds to re- prove him for acing unlike , and below a Godly man ; This he fens home with a particle of aggravation. Verf. 4. Tea, thou cafteli offfear, and refiraineff Prayer be- fore God. is if he had laid, $elides, or above all this , that thou haft uttered vain knowledge, words that cannot profit , thou haft allo calf offthe fear of God, &c. The word which we tranflate 11sV Labe. to calf off, Lignifies to make void , tofeaster, to di,ff"olve, to breakfaflaJli, Jeri, inpieces; to make as nothing, or to make nothingof. It is of- tuÓ1 fec fli,díf- ten ufed in Scripture, for breaking the Commandments of God, foalvill4 fry- implying filch a breach as makes theCommandments voyd, which is the proper Character of an evil heart; Agodly man may fin againjt the Commandments , but a wickedman wouldfin away theCommandments ; he would repeale the Lawof God, and enafk his own tufts: Such is the force ofthe word here, Thou call eft offfear. There is a natural fear , and a fpiritual fear ; we are not to underhand this Text of a natural fear (whick is a trouble of fpirit , _arifrng upon the apprehenfion of Come approaching evil) but of a fpiritual : Fear is hereput alone , but we are to take it with its boft adjunct, the fear of God ; for as the word fometimes is put alone, to fignifie the wordof God , as if there were no word but his ; and as the wordCommand- ments is put alone to note the Commandments of God , as if no Commandments deferved the name , but onely the Commandments of God , fo fear is put alone, by way of excellencie, for the fear of God ; as importing that his fear is excellent, and no fear to be delìred but his. This Divine fear comes under a double notion : Firft, It ii.taken for the holy awe or ;everence we bear to God in our fpirits, which is the worship ofthe first Command- ment, and the fanEtifying of God in our hearts. Secondly , for theoutward asof Religion which is the C z wotlip
12 Cliap:i 5. An Expofition upon theBook, of J O S. VerC4. worflup of the fecortd Commandment , Theirfear it taught by the precepts of men( í1a. 29. 13.) that is , their outward wor- ship and Religion, is their as men have invented , not euch as God hath appointed : Some take it here in the firftCenfeon- ly, thou 'caffejt ìf fear'; that is, thou caliett off that awe , re- verence, and regard thou owelt to die Name of God ; others underhand it in the Cecond. Thou cafteff offfear ; that is , the Timer hoc loco outward woifhip and fervice of God : but 1 conceive we have pro reverends that expreffcd in the next claufe , And reftraineJf prayer be rremore, fore God , there he taxeth him with neglect of outward wor- potinl guars pro religions ¡hip, and here with negle&of inward , Thou cafte/t offfear ; Q;7 cuhu,licet fear is as the bridle of the Soul ; fear holds us in compass , it orrumrs cab is the bank to the Sea , fear keeps in the overflowing of tint hare.u.Yincd. Thou t ea ie I f f ear, But what cause had yob Oven Eliphaz tocharge him with callingoff the fear of the Lord we finde Eliphaz touching upon this point before , and upbraiding job,( Chapter 4. 6. ) 2"11' 1)"'' l r ibis thy + fear l is this thy confidence ? As ifhe had Paid, Is et all thy roe tort come to this;herehe chargeth him ex refl thou c,ramL'. ^.a. }'ir'Ìir p Yr S+ymm,ch. haft colt offfear ;lobhad not given him any juts cause to (peak or thinke thus hardly of "him ;` but Eliphaz might Doffibly ground this acculation , upon thofe words ( Chap, 9 v. 23.) h s ls one thing, therefore 1 faid it, bedeftroyeth the perfel`t and thewick.ed,&c Which Eliphaz did interpret as a calling off the fear of God ; hath heawful and reverent thoughts of God , who aflirmeth; that God laugheth at the afllittons and tryals of his people ? Again, Chap. 12.6. The Tabernacles ofKobberrr profper,(.9- they that provoke God are fecure,ineo wh' fe bands God bringeth abundantÿ: Hath not this man call off all fear of God, who dares fay, the wicked prosper, and are fecure ? is God be come a friend to thole that profess thèmfclves enemies to him ? Others refer the ground of this to Chapter 13. 21) 22. where he feen-is co (peak boldly, and as fome have taxed him, impudently, Doe not two things to nie, withdrarr.thy hand from nee, &c: Then call ibou,& I will answer, or let mefpeak,and answer thou me: Hence Eliphaz concludes,furelythe min bath cati off the fear of God; he speaks to God as if'he were God's fellow,Speakthouand I will anfirer, or let me /peak, and answer thou me; are thefe words becomming the great God of Heaven and Earth ; art not thou gráwu over -bold with God, doell thou.
Chap. r5. An Expofitiorn uport the Bookof 3 o 3. Verf.4.. thou (peak as becomes the dittance, that is between the Crea- tor, and theCreature ? the Greek tranflates to this fenfe, Thou fpeakefi to God without any modefiy , thou hat put on a brazen tace,and hardncd thy heart against the fear of the Almighty. Theft thews of a ground Eliphaz might take, but job had gi- ven him no real ground topronounce this heavy censure, Those cafie(f fear : But pilling by the rigid hypothesis of Elipbaz, we may from his words, as they are a Thetis , obfcrve, That to ca!i off thefear of god ,s highett_eviel;ednef;r; to call off the fear of God is the beginning of wickednet5, as to en terrain Thefear of God li the beginning of *ifdom ; the word here ufed , tignitieth not only thebeginning but the top,the chief, the head and highelt perfetion of a thing : the fear of God is both het and latt, the beginning and end of holhnefs. ? o fear God,and keep his Commandments, ú all man in goodnefr, to caji off the fear ofGod,is all man in finfulnefs : thebeginning and end of wickednefs;it is ill not to have thefear ofGod,but it is far worfe to cafi off thefear of God ; it is ill-not to choofe the fear of God (Prov. 1.29. but to reject the fear of the Lord that is defperate ; if once fear be call off, all wickednefs is let in; at the famedoor , at which the fear of the Lord goes out , any fin may enter AsAbraham laid , The fear if God is not in this place, and they will kill mefor mywives fake ; they __ have no impediment of lull to call off, who have once call off the fear of God. And as they who cati off ihis,fear are ready to doe or fay any thing that's evil ; fo they are unready to do or fay any thing that is good ; as they have no retiraint upon them from iniquity, fo they can eafily retrain themfclves from duty : The next words thew this. Tron rejiraineji prayer before him r Prayer is a principal part of the outward worfhip of God , and is both here and elfe- whereput for the whöle outward woríhip of God. The word fgnifies all() meditation, muting, or thinking: So De=r,bii con- form render here, Thou takeffoff conference with God;thoçt wall fabularionese wont to keep continual correfpondence with Heaven , and cum Der. huts maintain a fweet humble familiarity with God by holy Meditation , but now thou art like a llranger and corn- 1,461112.0111/ rr+ melt not at him. But whether we tranflate the word by Pray quelo,eriam' er, or Meditation; the fente is the fame ; for praying is (peak- oratio.. ing to God ; yea, an arguing atad pleading withGod :.And-fo ,tis.
14 Chap.r5. An.Expofition upon the Book of J 0 B. Verf.4; 9'11 signrfl 'tisufed in the Titles of the toa. and 142 Pfaims. The word eat,tprabile which we render to re/irain, liignifes two things; Fir(l, to ra, eliminue- withdraw or flop; Secondly, to leffen and dimintfh, f er. 4$, pion ef} inreñi- 37. Every beard clipt or diminifhed : we may take it in both genduntquafi fenfes here , as reproving Job either fora total forbearance, arguatur Job, and throwing up the duty of Prayer, or for ihortning anda- quod reorient bating it ; Yet there is an opinion that Job is not here char- vet prabrbue_ ged for leffening or abating but for lengthening and encrea- rit orandf (!u. $ °b b g diem,fedpetites ling Prayer ; `Ibou caffeji of fear, and tnultiplyeft Prayer The d contra, quad Hebrew wordnotes the cutting or dividing of a thing into rnuftilnquio, fmall pieces or portions ; which is indeed to multiply it , and vel battotegia to make it, though not more in bulk , yet more in number, ufos era:. 6. 2 Thou ma a i' ntall the drops of rain ; that is,thou Hat ef} vitium 3 7 f f p >f di£lum arbor. multiplieft the dropsof rain ; fo here , thou makeli fiinall thy phraflohetxpa Prayers, as fo many drops of rain, thou haft never done ?Oyttat v5' pro. dropping Prayers ; thou doll mince thy fupplications, or cut prie a Gracie them out into many (mall (breads, as if thou didti hope to be flit heard for thymuch fpeaking Such were the lilt devotions >roytá minu Y P g Y ti..oquium. of theold fuperflitious Gentiles, which the hypocritical Pha- .minuerefiiliaa rifees imitated, and were therefore reproved by Chrifi , under quorum, the name of vain repetitions ( lblatth. 6. 7. ) Of which fault rainuri¡Jìa: a learned Interpreter , judges Eliphaz, reproving Job in this fre uenza chopPavia' place. But I rather keep to our own Tranflation , Thou re- gotta' mittere.. )1-raiite/I Prayer. Hereagain it may be ueflioned, What caule had Eliphaz Hebr.tiadid to charge jobwith refirainingPrayer?The Jewifh Writers fay, ref_,runt, quad it was becaufe he denied Providence , and fo by confequcnce purant Jobutu Prayer ; for ifGod doe not order the Affairs of the World, !)ei providem tiara neg,,,/fe, the afit,}ions and deliverances of hispeople , why fhould we quodnao non pray to him about them ? Others refer it not to his denial putamus,Mer of Providence, but to that which Eliphaz fuppofed a funda- terra do. mental errour againfl the Dofrine of Providence , That God ¡trim, good def}royeth the righteous and the wicked ; That he laughs at the mala & fop. trial of the innocent. Nowwill any innocent man pray to God pileta even:ant in his afllidion , when he is told that God laughs at his affli- bon" &JaJla, c ion ?Will any righteous man call upon God for help, when rowrt reigto he i gem pub s taught that God defiroyeth the righteous ? Who would li cumdivini nu- ferve a Mailer who gives filch wages, arid pays thofe that ho- minitcuutur. nour him with difgrace, yea, with deflrudion ? So that fob is charged with restraining Prayer,according to this anfwer to the
Chap,i 5. ,fin Expofition upon the Book of J O B. Verf.4, 15; the Queftion, not becaufe he totally forbore prayer himfelf; Or petfwaded others to forbear it , but becaufe Job's affertions were fuch as might yeeld thofe confequences, and caufe many to fufpend Prayer , or give over calling upon the Name of God in the day of trouble. We may be charged to fay or doe that which flows fromwhat we doe or fay , though we nei ther fay nor do the thing it fell. Many are guilty of thole errors confequentially, which yet they never affirmed thetically or direc`fly. We may be fo far from affecting , that we may profefledly abhor an opinion which yet lieth fecretly under Tome of our aflertions. We fay juftly, That the Pope is Antichrift, and that pure Popery is Antichriftianifm, yet the Pope doth not deny Chrift , fox the Pope thinks himfelf Chrifts Vicar upon earth, and there- fore mutt needs acknowledg him to be come in the fefh, yet by confequence, the Pope is an oppofer both ofthe Perlon and Offices of Chrift, and popith Dofrine fights again( the truth of Chriff..,Asprofane men Profit's they knowGod, yet in their worlds they deny him ( Tit. a .16. ) So many erroneous perlons profefs they love and honour thole holy Truths and fpiritual duties, which by confequences they indeed deny , as Eliphaz (though unduly) fuppofed lob had done,the duty of Prayer.. Thou reflraineftprayer before God. Taking the wordsabftrac$ly , they yeeld us this ufeful ob. fervation, That it is an argument of an evil heart,to fhorten, or Hie proponituP refirain, to leffen, or togivepff Prayer in times of trouble. That tanguam in- King fpake to the height of prophanefs , when he Paid (2 gem piarutuot, Kings 6. )7his evil is of theLord, andwhyfhould Iwait on the guodhomo Lordany longer ? W hen wehave done waiting, we have done °r` r" re- praying, No man will ask for that which he doth not ex- n"cctac arßndà, fludium. pet` to receive. How long foever afli}ion laffeth , fo long prayer-feafon lafteth ; if the Winter -day of our trouble, be a Summer day in length , if it be continued many days, yea, many months, and years, prayer lhould continue (Pfalm, 50. a 5,) Call uponmein the day of trouble,and I will bear,and` thoot fhattglorifie me ; Let the day of trouble be fhort or long,. God look, to hear of us all that day. Is any , let him ray, faith theApofile PINS it is a duty to pray , when we are
y 6 Chap.' 5. An Expofitionupon the Bookof J O B. Verf.5'. are not aflifted, when we profper in the world. But is any man afjli ied, then is a fpecial feafon for prayer. A l ncere heart prays always, or continues in prayer ; an hypocrite never loves to pray, and at two feafons he will rearain , or lay alide prayer : Full, when he is got out , or thinks he bath prayed himlelf out of atHition. Profperity and worldly fulnefs flop the mouth of prayer , and he lath no more to fay fo God, whenhe hath received much fromGod. Secondly , a Hypo_ crite retirains.prayer, when heperceives he bath got nothing by prayer ; he fees he cannot , or fears he shall not get out of trouble, and therefore he will pray no more in trouble ; his fpirit failes , becaufe his afHietions hold our. Upon which foever of thefe twogrounds, the Hypocrite reüraines prayer, lie thews the wickednefs of his heart. If from the former, he Ihewes, that he bears no true love to God ; if from the latter, he fhewes that he hath no true faith in God, or daresnot trial him. Further, to call off prayer , is to call off God ; and he that lives without prayer in the World , lives without God in the World:Hence, the Heathen who know not God,and theFa- milies that call not uponhis Name, are joyned together , or ra ther are the fame ( 7er. io. 25. ) Further , to rettrain prayer, is word than not to pray : The latter notes otiely neglea of the duty, the former adillalleof the duty. Togive over any holy exercife is more dangerous than not to begin , or take it up. The one is the prophane mans fn , the other is the Hypo- crites. Thou reftraine(t prayer : and he that do,h not utter prayer with his mouth , will loon utter wickednefs with his mouth, as it follows. Vert5. For thy mouth uttereth thine iniquity , and than cheofeft the tongue of the crafty. Here Eliphaz explaines,and proves what he laid before,that job had call off the fear ofGod,and reflrained prayer ; as if he had laid, If thou hadJhkept in holyfear, that wouldhave kept in thine iniquity: Hadjt thou not rellrainedprayer, that wouldhave refirained,and bridled down thyfin; but thy mouth uttereth thine iniquity, and that Jheweth that prayer isreffrained,and thatfear it caji off; here is a demonflration of it ; Ifyoufhould come to a Princes Court, and fee a great croud about the door, you would fay theporter is there, he flops and examines them ; if at
Chap:i 5. An Expo f tion upon the Bonk of J O B. . Verf.5. at another time you fee all going in as fail as they pleafe , you will fay the Porter is out of the way. Thus while the fear of the Lord ftands like a Porterat the door of the Soul, we keep our thoughts and ktions incompafs; we examine what goes Nanolsan elf ur in and what comes out ; but when once that'sgone , order is urtedecearn in gone. Any thing may be laid, any thing may be done by him, quo pecces,eurn who fears not, whoprays not. Thou haft cad off fear , and re- iPf dau @c r firained prayer, for thy mouth uttereth thine iniquity , out it iniquurntßo. comes, as fair as it can : I need not tell thee wherein thou Vatab, haft offended, thy mouth pours it out. verbal Hence Note,7hat the evil which is in the heart will out at the orà tui.Scpt. mouth, unlefs prayer and thefear of Godreftrain it : As the good that is in the heart will come out of the mouth , efpeci- ly when prayer unlocks the mouth.. David prays, Lord open thou my lips, and then he undertakes for his mouth, that it (hailPhew forth thepraife of God (Pfal. 45. t.) My heart is in. dicing a goodmatter ( the heart doth this in prayer or medita- tion) what follows, My tongue is as the Pen ofa readyWriter: Heavenly thoughts in the heart, (hoot out at the tongue in heavenly words; When theheart is devifing of a good mat- ter, the tongue will be fwift to fpeak , and let all to a good tune. Thus allo while the heart is inditing an evil matter, the tongue runs to evil : Such a man needs not learn from others, skodi, vie to he path a root of bitternefs in himfelf : Hence our Saviour to oratio.Mens concludes (Match, 12 37.) By thy words thou (halt be condem- malatinguatn ned, and by thy words thou(halt be juftified Why (bah we be nmovdr iros condemnedby our words ? The Prophet complains of thole P oboe fè I whomade a man an offender for a word ; I anlwer;our wòrds ncq;.e atiud os thew what we are, they declare our hearts , as a man may be Lganutquom difcovered of what Country he is, when he (peaks, fo of what gco`! `nterwr fpirit he is. î he tongue is the Scholar of the heart, and ffeal;r f ñg %irfegnf what that diblates : Aman is juftly condemned by evil words, becaufe they teflifie that he is evil. Thy mouth uttereth thine iniquity. Obferve fecondly, There areforce iniquities which are more properly ours than forge others are.. Thine iniquity : Job_had(as Eliphaz 'kerns to fuggefi) a kind of peculiarity in it. As Ceod owns Tome people in a fpecial manner ; though all the peo- ple of the earth be his, yet they are his beloved people ; So man
Chap. r 5. An Expofttion upon the Book of J p B. . VerCS. man owns tome lin in a fpecial manner ; though a corrupt heart hath a relation to all the fins in the world, yet forne one is his beloved fin ; and may be called by way of eminencie, his iniquity. 'Tis his, as his Houfes and Lands , as the Money in his l'urfe, and the Garments onhis Back are his. Ob(erve Thirdly, Every man is molt ready to ai and ut- ter his fpecial iniquity : Thy mouth uttereth thine iniquity. There are forne fins in a mans heart , which poflibly , he may never utter all his days : but he mull be talking of , or acing his beloved one. Hence David fpeaks it, as a high work of grace in him, (Pfal, 18. 23.) I have kept my felf frommine iniquity : Even a Godly man who difowns every fin , hash tome one fn more his own than others. This finds him work ( not to do it,) but to keep himfelf from doing it. find thou chafeft the tongue of the crafty : As if he had Paid , thou waft wont to fpeakprayer , now thou fpeakefi policie, thou dealell cunningly and deceitfully with us , not plainly and clearly. Why , what had job fpo- ken or done, that should gain him the difreputation of a Graf. tyman; forne conceive Eliphaz hinting at thofe words( Chap. 6.24.) Teach me, and I will boldmy. tongue, &c. Thou fpeakeft as it thou wert willing tobe taught, (hewme my errour, and I will turn from it ; yet this is from craft not from confci- cnce. For though thou feemeft tobe willing to receive infiru- dion, yet thou keepcft clofe to thy opinion, and wilt not part from it. We (hall fometimes hear a man (peaking very in- genuoufiy, convince me that I am in an errour, and I will re- Linguapro do lir, uifh it and yet he refolves to hold his own. To delire thine Dietary. s mice, cauta intirubion is grown intoa complement ; but'tis by the tongue vet ¡Omen. of the crafty : The infirument is here put for the of c t, the "Pro e fefiu tongue for fpeech, as Ifa.5o,,}. Thou haft givenme the tongue of the learned, what to do, That I may know to (peak a word in feafon. Lindu:erudite veldnfirina. Again, the word Crafty , is taken in a good fence , by forne rum,í. e.erudi.. Interpreters. So the tongue of the crafty is the tongue of the tefopienter, wife ; as if he had faid, thou feemeft to (peak very wifely, Drente,fcavi- foberly and holily ; others render it thus, Thou fhouldelt have (alto, fa. chofen the tongue ofthe wife; that is,thou thouldetl havefpoken su as more
Chap. r 5. Ax Expofition upon the Boob of J O B. Verf. 6, more reverently and difcreetly, whereas thy mouth uttereth thine iniquity ; but rather thecrafty, is the fubtile man.` As if he had raid , Thou loveff to play the Sophifter, to put fair colours on a bad matter, and will not let things appear as in- deed they are. Be wifeas Serpents, is Chriftsadvice , but he Verfutua, ma- adds , Be innocent as Doves : Serpentine wifdommuff be liga"+eilidw. mixed with Dove-like innocencie ; the craftinefs of theSer- vocagu. um pent alone, belongs only to the"feed ofthe Serpent. malefentiant Laffly,whereas he faith,Thou chufeft the tongue ofthe crafty; agant, in he heightens his accufation , and would reprefent thisgood veniunt tame" man to the eye of the world in a blacker hue. To chufe,notes `aufationer, a mixt aí`t,both of the underffanding,will and affetïons and colorssGog. it feems here to be oppofed to that wicked ad ( but not in the wickednefs of it) wherewith he befpatter'd job in the for- mer Verle, Thou caffefi offfear : To calf off, or reprobate , is contrary to eleáingor chuffing , and fo is the fèarof God to craft. The fear of God is the beginning of wifdom , a good undertfandinghave all they that do thereafter ; but craft is on- ly the corruption of wifdom , and they have no good under- ffanding who do thereafter. Now, when Divine fear and hu- mane craft hand in competition, for a man togive his vote for craft, and to refufe, at leaft to let pats the fear of the Lord,this is one of the higheft growths of finful corruption. He that loth thus, needs neither judge nor witnefs againfi him , he is both hímfelf ; fo Eliphaz refolves it in the next Verfe. Verf.6. Thine own mouth condemneeb thee, andnot I,tbine own lips teffifie againff thee, This Verfe hath nothing in it that needsa Comment. The intendment of it may be thus given , It is as clear as the light that thou cafteft offfear,and reftraineft prayer before God ; for as much as thy mouth uttereth thine iniquity, andthou haft chafen Teflesalim ma, the tongueofthe crafty ; there things are f plain. that I neednot nua duper crr, prove them,tbine own mouth fhall condemn thee,andnot 1. As the Put Hai imptr Judges laid at Chrifis Tryal,What need we any witnefs, ye have fotebanr,llalt4 heardhis blafphemy,Mat.26.65. Wirneffes ofold were wont to tiarua to put their hand upon the head ofthe offender, and fay, It is thy adsiusit ad awn wickednefswhich condemns thee,¬ rpe;much more doth ,mown!)gum their wickednefs condemn them,who may jufflybe condemn''d n ©t, Lyrae without witnefs. :D 2 Hence
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