An exposition with practicall observations continued upon the thirty second, the thirty third, and the thirty fourth chapters of the booke of Job being the substance of forty-nine lectures / delivered at Magnus neare the Bridge, London, by Joseph Caryl ...

TO THE CHRSTIAN READER: TO Those especially of this CITIE, who yet continue helpfull towards this WORKE.

SIRS;

YE have had (according to my poore measure) the whole dis∣putation between Job and his three friends, Eliphaz, Bildad and Zophar, explicated in nine parts already published; I now (through the blessing and good hand of God with me) present you with the Tenth; which indeed, without any designe or pre-intent of mine, proves like the Tenth wave from the vast ocean of this holy Booke, somewhat bigger, and fuller, I cannot say (and 'tis my reproofe having been so long con∣versant in this booke that I cannot say) stronger and better, i. e. more spirituall (which alone is the strength of Scripture writings) then the former; but such as it is (& that it is such as it is, I own

and humbly acknowledge the goodness of God in using me to doe it, such as it is (I say) I freely ten∣der it to your favourable acceptance, & dedicate it to the glory of God & the common good: know∣ing that it is both my duty and Interest to shew the small improvement though but of one single talent, rather then, either through sloath or sla∣vish modesty to hide it in a Napkin.

In the prefatory Epistle to the second part of this book, there was an endeavour of a discovery concerning the distinct opinion of Jobs three friends, as also of what himselfe held fast and insisted upon all along in distinction from theirs. And now that I have done with all that was said on both sides by the disputants, and am come to open the discourse of Elihu, who appeared as Moderator to give a determination about the Great Question, so long ventitated among them; it may seeme somewhat necessary, and I am much perswaded (if in any competency attained) it will not be unprofitable, to give The Reader a briefe prospect of what Elihu aymeth at and doth in this his large and accurate discourse, continued in sixe Chapters throughout and divided into (besides his Generall preface which takes up the whole thirty second Chapter) foure remarkeable sections.

Elihu is introduced by the pen-man of this booke in a great passion, both with Job and his three friends, and he gives us an account why he was in such a heate of passion with both (chap: 32.2, 3.) Then was kindled the wrath of Elihu; against Job was his wrath kindled, because he had justified himselfe rather then God. Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job.

It remaines therefore, that Elihu was the man, who found an answer in this great difficulty and yet condemned not Job. And indeed he condemned him not (as his friends had done) as a man imper∣fect & crooked in his wayes, as a man that feared not God & eschewed not evill, In or for these things Elihu did not condemne Job, though his wrath was kindled against him: he condemned him only for this, because he complained so much of the severity of Gods dealings with him, and so, by consequence justified himselfe rather then God. And in that poynt or for that fault he spared him not, but repro∣ved him as sharply and condemned him as deeply as his friends had done upon other and those (most of them) undue and insufficient grounds. Thus we read his censure of him (chap: 34.35. Job hath spoken without knowledge, and his words were without wisdome. And againe (chap: 35.16.)

Therefore Job openeth his mouth in vaine, he multiplyeth words without knowledge; that is, without a cleare knowledge of himselfe both as a creature and as a sinner, as also of the designe and purpose of God in afflicting him.

Now, besides those passages in the discourse of Elihu wherein he chargeth Jobs three friends with folly for condemning Job when they could not answer him, & those wherein he reproves Jobs ignorance or want of knowledge, for wondring how such great evills should fall upon him, notwith∣standing his integrity, likewise his boldness or pe∣nemptoriness in his own cause, justifying himselfe rather then God, yea and desiring to plead his cause before him; I say besides these passages, we at first reading might conclude that Elihu did nothing else throughout these six chapters, but enlarge or para∣phrase upon those things, which had long before been spoken to by Eliphaz, Bildad, and Zophar, and by Job himselfe as much as by any of, if not be∣yond all them three.

But upon further consideration of the matter in the whole series and contexture of his discourse, we may collect two things, instanced in and insisted on by Elihu alone, upon which his particular opinion and sentence is grounded in distinction from all the rest. The cleare understanding of which, will lead

us to a faire solution or removall of those doubts which arise about the question or matter in debate.

The two distinct poynts produced by Elihu, are, First, about Revelation, or how God is pleased to manifest his mind and will to man. Secondly, about Mediation, or the meanes which God hath graci∣ously afforded man to heale those breaches, which sin hath made between God and him, and so either firstly, or afresh to reconcile man againe to himselfe.

The Former of these is handled (chap: 33. v. 14, 15, 16, 17.) For God speaketh once, yea twice, though man perceiveth it not. In a dream, in a vi∣sion of the night, when deepe sleepe falleth upon men: Then he openeth the eares of men, and seal∣eth their instruction, that he may withdraw man from his purpose, and hide pride from man. And thus, as it is said in the verse following, He keep∣eth back his soule from the pit, and his life from perishing by the sword; that is, these speakings of God are by the saving power and Spirit of God made effectuall for his salvation both temporall and eternal.

The latter is handled in the same chapter, begin∣ning at the 23^d verse to the end of the 30^th. If there be a messenger (or Angel) with him, an inter∣preter, one among a thousand, to shew unto man his uprightness: then he is gracious unto him, and

saith, Deliver him from going downe to the pit, I have found a ransome. His flesh shall be fresher then a childs, he shall returne to the dayes of his youth. He shall pray unto God, and he will be fa∣vourable to him, and he shall see his face with joy, &c.

Hence the opinion or determination of Elihu may be thus conceived.

That, notwithstanding all the confusions and dis∣orders which seeme to be in the affaires of this world, the providence of God over mankinde in Generall, and his great mercy towards the righte∣ous in speciall, is seene most eminently in these two things.

First, In that he inspires them with the knowledge of heavenly things, or acquaints them some way or other with his mind, both as to the meaning of what he doth to them, and of what he would have them doe.

Secondly, In that he provideth and sends them a messenger or mediatour both to instruct them in their duty, & to pray for mercy, and so consequent∣ly to deliver them, when their soule draweth neere to the Grave, and their life to the destroyers.

Both these gracious dispensations of God are proper to righteous men, or at least appropriate to them in a peculiar manner; the righteous are the

men for whom God provides a messenger or media∣tour, and the righteous are the men whom God sa∣vingly and effectually inspires with the know∣ledge of his will, in the things which concerne both their present worke and future reward. Nei∣ther hath Satan any power so to darken their under∣standings about those great things as to make them miscarry; and as for all his other mischievous plots and practices against them, they serve to a cleane contrary purpose then he intendeth, according to that most comfortable assertion of the Apostle (Rom: 8.28.) We know that all things work together for good to them that love God, to them who are the called according to his purpose.

Satan provoked God for a licence to heape out∣ward calamities upon Job in stripping him naked of his worldly substance, and in tormenting his bo∣dy with grievous paines and sickness; which lat∣ter Elihu prosecutes at large (chap: 33.19, 20, 21, 22.) He is chastned also with paine upon his bed, and the multitude of his bones with strong paine; so that his life abhorreth bread, &c. And what he speakes of sickness is applicable to any or all sorts of affliction; in all which (as it is sayd, v. 27, 28, 29, 30.) God looketh upon men, and if any say I have sinned and perverted that which is right, and it profiteth me not; he will deliver his

soule from going into the pit, and his life shall see the light. Lo, all these things worketh God oftentimes with man, to bring back his soule from the pit, to be enlightned with the light of the living.

From these premises we may collect both what is proper to the righteous; and that, in whatsoever is common to them with the wicked, there is neither disorder nor confusion. For though the best of the righteous are lyable to the same outward evills which the worst of the wicked are, yet their condi∣tion is not the same; seeing to the wicked those e∣vills are purely punishments, & but the beginning of those sorrows which shall never end; whereas to the righteous they are either but chastisements for some sin already committed, or medicaments to pre∣vent the committing either of the same, or of some other sin. And as for those who by such chastnings are brought to a sight of their sins and forsake them, their soules are (by this meanes, v. 30.) brought back from the pit to be enlightned with the light of the living.

This poynt is yet more fully and plainly prosecu∣ted by Elihu in the 36^th chapter; where he inform∣eth us, how sufferings are differently to be concei∣ved of according to a threefold difference of the per∣sons suffering. The first, and chiefe, is of those, who

are truely righteous and keep close to God in righ∣teous wayes. The second is of those who being righ∣teous in their state have fallen foulely in their way, with whom we may also reckon such as are yet in an unrighteous state, yet shall be and at last are con∣verted and brought home to God. The third is of those who persevere and obstinately continue in their wicked state and wayes, stopping their eares, and hardning their hearts, both against instruction and correction.

Elihu seemeth to put all these together (v. 5, 6.) Behold God is mighty and despiseth not any, he is mighty in strength and wisdome, he preserveth not the life of the wicked, but giveth right to the poore. More distinctly,

He speaks of the first (v. 7.) He (that is, God) with-draweth not his eyes from the righteous: but with kings are they on the throne, yea, he doth establish them for ever, and they are exal∣ted.

He speakes of the second sort v. 8, 9, 10, 11. And if they be bound in fetters and holden in the cords of affliction, then he sheweth them their worke and their iniquity, that they have exceed∣ed. He openeth also their eare to discipline, and commandeth that they return from iniquity, &c.

He speakes of the third sort (v. 13, 14.) But the hypocrites in heart heap up wrath; they cry not when he bindeth them; they dye in youth, and their life is among the uncleane.

These three sorts of men are dealt with by God according to their kind. The last of them being altogether wicked and incorrigible, abide under wrath for ever.

The second being in an evill state or having done that which is evill, yet humbling themselves (through grace) and being bettered by their afflicti∣ons, are usually restored to a prosperous estate in this life, & in case they dy under affliction, are al∣wayes crowned with the blessedness of eternal life.

The First sort, walking constantly (humane frail∣ties excepted) in their uprightnesse, are not only preserved in peace, but receive high favours and speciall markes of honour from the bountifull hand of God; which is true, especially according to the condition of those times, wherein God did more engage himselfe to his faithfull servants in pro∣mises of temporall happiness, then now he doth in Gospel times.

And yet even these, as now they are not, so then they were not alwayes exempted from sufferings; For as the second sort of righteous men are often afflicted in a way of chastisement for their sins;

so the Lord reserves to himselfe a liberty (his So∣veraignty allowing it) to afflict the best and ho∣liest of his servants for the tryall of their graces, or the magnifying of his owne grace to them and in them; as a Master of Heroick Arts and Games im∣poseth a very laborious task upon his Schollar-Champion, not as a punishment of any default, but to confirme his strength and exercise his valour.

The due consideration of all these things layd to∣gether by Elihu, might well satisfie Job, and su∣staine his faith in a patient bearing the burden of all those calamities, which the Great and most wise God was pleased to impose upon him, and likewise convince him that he had fayled much in giving out so many impatient complaints about them. And no doubt they prevailed much with him, both towards his conviction, and the quiet∣ing of his heart under those dispensations; For we heare no more of him in that language.

Yet Elihu thought he had not done enough, but continueth his discourse, and draweth a further demonstration for his purpose, from the wonder∣full workes of God in nature, from the raine, thunder, snow, windes, &c. which he doth from the 27^th verse of the 36^th Chapter, to the end of the 37^th, and with that concludes his an∣swer.

The scope of Elihu in that long and learned Phi∣losophicall Lecture was to teach and assure Job, that, God who causeth and disposeth those vari∣ous alterations and terrible impressions in the ayre, both for the humbling and benefiting of man, doth much more both send and over-rule all those chan∣ges & afflictions which befall the sons of men, here on earth, to humble them & do them good. And fur∣ther to assure him, that if man be not able to give a satisfying reason of those workes of God in na∣ture, but is often gravel'd and forced to sit downe in a silent admiration; then surely man is much lesse able to fathome the depth of Gods purposes in all the workes of his providence, but must in many of them only sit downe quietly and submit; For (as Elihu concludeth from these premises (Chap: 37.23, 24.) Touching the Almighty we cannot find him out, he is Excellent in power and in Judge∣ment, and in plenty of Justice he will not af∣flict, (either causelesly or more then needs, though we seldome see the causes or acknowledge the need of his afflictions) men doe (that is, they ought) therefore feare him; and if any are so proud and high in their owne thoughts that they doe not, at their perill be it, for) he respecteth not any that are wise in heart; that is, as the carnal wisdome of worldly men cannot be a barre,

so the true wisdome of godly men is no privi∣ledge against the Soveraigne power of God in af∣flicting them. And therefore Job, though truely wise in heart, must not looke for any such re∣spect from God as to be untoucht by or priviledg'd from affliction.

For the close of all, we may summe up the whole scope of Elihu's under-taking with Job, yea of the whole Booke of Job in these six poynts or propositions.

First, No man can stand before God in his owne personall righteousness.

Secondly, How righteous soever any person is, yet the Lord may afflict and breake him in what way and in what degree himselfe thinkes fit.

Thirdly, God hath most wise and gracious aymes in afflicting his righteous servants.

Fourthly, His most righteous servants may not take the liberty to complaine as if they were wrong'd, or as if God were either rigorous or un∣righteous in the least, how much or how long so∣ever they are afflicted.

Fifthly, There is nothing gotten by complain∣ing or striving under the afflicting hand of God; and therefore.

Sixthly, 'Tis best for us or our wisest way

when things are at worst with us to give glory to God both as just and good, and (possessing our soules with patience) by faith to waite in hope, till he giveth us a fresh experience of his goodnesse, eyther by sweetning our troubles to us, and supporting us under them, or by bringing us out of them (as he did Job) in the fittest sea∣son.

If in perusing this discourse of Elihu we carry these generall results in our eye, we shall read both the Text and Comment with more clearenesse in our understandings at all times, and with more profit (when at any time under them) in our chastenings, which, that we all may is the prayer of

Your affectionate Servant in this worke of Christ JOSEPH CARYL.

The 24^th of the 3^d Moneth 1661.