Chap.27. An Expoftion upon the Book of J o a, Vcrfj2. a29 MailerBrougbtene tranflation comes up fully to this fence ; why do ye then vansfh in vanity ? that is,( as we fay) why are ye thus altogether vain? Double wordsthewmuch force of fpeech, and a Wong intention in the fpeaker. ( Moe.: 6.20.) That which its altogetherjut! thou:(halt do ; the Hebrew is, Nice, Yuftice, fhalt thoudoe : we read well, them. (haltdoe that which is,altogether jufi. Thisphrafe in fob, though it be not altogether in the fame forme, yet is full of the fame fence, and is therefore fignificantly enough rendred, Why are ye thus altogether vain ? or, why doye adds 'anity tovanity ? Hence Note ; Firfl, 7'o maintain an errour is altogether a. vain thing: There is nothing more vain in it fell than an errour or falle opinion, either concerning God, or the wayes and dealings of God. An Errour isvery vanity, for it is a doetrine of lyes, and therefore they are very vainwho maintain an Error ; why are ye eben thusaltogethervain t Secondly, In that he doth charge this upon them in reference ,- to theirown knowledgeandexperience (ye bave all feen it, to befo) Obferve; It is extreamlyvain to maintain any opinion againf the light of ofour own experience or confcience. Theyare vaine enough who maintain an Errour for want of light, but theyare much ; yore`"ain, who maintain an errour a- gainff light. It is v° ry ba:1 to oppofe a truth when we donot fee it, but to fee it and oppofe it is infinitelyworfe ; yet here,I con- ceive Sob did cot cbArge his friends with refitting that lighr,which they did indeedfee, but with,refifaing that which had theÿbe@1a diligent obferversand fludents in Gods School of providence, they thigh .nave feen. Hence Obfetve; Thirdly, We are jufily chargeable with finning againfi ald that knowledgeand-light which wemight bave had, as well as with finning againfi thatknowledge which we have. To heignorant of what we have had meaner to know , and fo to ad;or-ffeak&gatnfl ir, is not a fin of'iguorance, but of know- S l >edg;
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