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 ...

Vers. 3. For the ear tryeth words, as the mouth tasteth meat.

In this verse Elihu gives the reason why he so earnestly exhor∣ted them to heare and give ear; The ear tryeth words, that is, by the hearing of the ear, words are tryed. It is the office of the eare to conveigh words to the understanding, that so a judgement may be made of them, before they are either received or re∣jected.

The word which we translate to try,* 1.1 signifies to try as gold is tryed in the fire: the eare is, as it were, a furnace wherein words are tryed, the ear will discover whether what is sayd be dross or pure mettal. The Prophet (Zach: 13.9.) speaketh of a third part of men that should be brought thorow the fire and tryed; as the fire of affliction and persecution tryeth persons, so man hath a fire and a touchstone in his eare which tryeth words. The ear is given not only to heare a sound of words, not only to understand the general meaning of words what they signifie in any language, but the eare is given to try the sense and soundness of words. And when Elihu saith words, speaking indefinitely, he includeth all words of one sort or other; it tryeth good words, and it try∣eth bad words; it tryeth heavenly words, and it tryeth earthly words; it tryeth naturall words, and it tryeth spirituall words, the truth or falshood of words are brought to tryall, at the barre and tribunall of the eare. But in what manner or after what simi∣litude doth the eare try words? The answer followeth.

as the mouth tasteth meat.

In the 12^th Chapter we had the same expression, and there∣fore I shall not stay upon it here. Only there the sentence is made up by a particle Copulative; The ear tryeth words, and the mouth tasteth meat. Here by a particle of likeness; The eare try∣eth words, as the mouth tasteth meat. There is a faire analogy or

proportion, between the eare and the mouth, in discriminating their proper obiects. Hearing and tasting, are two of those five excellent usefull senses which God hath planted in the nature of man, the other three are seeing, smelling, feeling. Here we have a comparison between two of the five senses; look what the mouth is to meat, the same is the ear to words. In the mouth the sense of tasting is placed as a Judge to discerne between good and bad, savory and unsavory meates; and the eare of a man which receiveth words, is accompanied with an understanding, whereby we apprehend what is true, what is false, what is to be approved, and what refused. And the comparison runs yet more clearely, while we consider, that as the food which the mouth receiveth is prepared for the helpe of our natural or bodily life, so the words of instruction which the eare receiveth are prepared for the food of our soules, and the maintaining of our spirituall life.

Some conceive the comparison is not here made between the two senses of tasting and hearing, but that both are compared to those wise and knowing men spoken of, and to whom appeale is made in the former verse. For as all the senses are not fitted to judge of words and meates, but only the eare and palate; so all men are not fit nor capable to judge of weighty matters and pro∣found questions, but only wise and knowing men. And so accord∣ing to this interpretation, both or either of these sensitive facul∣ties, and both or either of their properties, are alike compared to wise and learned men, who are able not only to understand the sound of words, but also exercise a judgement upon them, both to discerne and determine what there is of truth and right in them.* 1.2 Hence that saying of the Ancient, Wisdome is a savory knowledge. Wise men tast and savour the things which they know. He surely was a wise man who sayd of the word of God (Jer: 15.16.) Thy words were sound, and I did eate them, and thy word was to me the joy and rejoycing of my heart. Heare, O ye wise men, and give ear to me ye that have knowledge; the ear tryeth words, as the mouth tasteth meat; that is, as the ear of a man tryeth words, and as the mouth of a man doth tast meat; so wise and knowing men try and tast that which is spoken and heard. Thus both these sen∣sitive faculties, their properties and powers are compared to wise men, who doe not only heare the voyce of him that speaketh, but sit downe to consider it. The mouth having taken meat and

chawed it, tasts it, and makes a judgement of it; Thus wise men deal with all they hear; so that, look what these two natural facul∣ties doe with naturall things; with words naturally spoken, with meat naturally eaten; the same, they who are wise and knowing do to what is spoken spiritually and rationally, they try and judge it.

But I conceive, we need not insist strictly upon this; For whe∣ther we compare these two senses in their severall operations to wise men, or whether we compare them in their operations one with another, yet (according to the sense of our translation) the meaning of Elihu is the same, namely, that those wise men to whom he spake, should not only hear but try what they heard, be∣cause they had received a power so to do; for the ear tryeth words, even at the mouth tasteth meat.

There is a twofold eare, there is an outward eare,* 1.3 and an in∣ward eare: And so a twofold tryall: The outward eare tryeth words of what signification they are, whether they are as we say good English, or Latine, &c. It tryeth them also as to their gram∣maticall sense, or the construction of what is spoken in the letter: The inward eare or understanding tryeth them as to their logicall sense, scope and tendency, as to their use, and force in the matter they are spoken to. Both wayes the eare tryeth words, as the mouth tasteth meate; only with this difference, that the tryall which the mouth makes is meerly sensitive, and both begun and perfected in the mouth; but the tryall which the ear makes is chiefly intel∣lectuall, it is begun at the ear, but perfected by the understanding. It is the mind which judgeth, the eare only brings in the report of things to the mind.

Hence Note.

First, The sense of hearing is a great mercy, and of great use to mankind.

The eare is the chiefe Gate or inlet to the soul;* 1.4 nor were our eares given only for an Ornament to the head, but for the enrich∣ing and bettering of the heart. The naturally rationall eare given to heare and try words is a mercy; but when a spiritually ratio∣nall ear is given with it to heare and try words, that's a mercy in∣deed. Solomon saith (Prov. 20.12.) The hearing eare, and the seeing eye, the Lord hath made even both of them. These naturall senses are of Gods own creation, and the use of them his blessing,

yet common to all mankind good and bad; but the spirituall sen∣ses of seeing and hearing, are a speciall priviledge promised to the elect, and a fruit of Gospel grace. (Isa. 35.5.) Then the eyes of the blind shall be opened, and the eares of the deafe shall be unstop∣ped. He meaneth it not either only or chiefly of the bodily eyes and eares (though Christ wrought miracles upon them, and heal∣ed both the blind and deafe in the dayes of his flesh) but of the eyes and eares of the soul, which are often darke and stopt while the other are free enough in the exercise of their severall facul∣ties. The seeing eye, which both Solomon and Isaiah intend, is the eye which so seeth as that it followeth the good which it seeth; and that's their hearing eare which beleeveth and obeyeth what it heareth. A superficiall seeing eye is a blind eye, and a formall hearing eare is a deafe eare in the sight and account of God. We say it is the symptome of some distemper or growing disease upon the body, when the pallate doth not rellish meate; Surely it ar∣gueth a diseased and sick soul, when we have no mind to heare nor find rellish in the word of God.

Secondly, Note.

Words are not to be received nor submitted to, nor beleeved as true, till they are tryed.

Itching eares are bad, (2 Tim. 4.3.) Trying eares are good. You will not swallow your meat till you have chewed and tasted it; nor should you swallow words, till you have tryed them; why else have we eares to heare? why are we trusted with reason to judge things with? or with rules to judge them by? There is no greater Tyranny in the World, then to command a man to be∣leeve (by an implicit faith) as others beleeve; or to impose our opinions and assertions upon those that hear them, and not to give them liberty to try them. This is to be at once (as the A∣postle James expresseth it, (Chap. 3.1.) many Masters, or many Masters where we should not be one.

But some will say, when the Word of God is preached, is that to be tryed by men? have we a liberty to take that into considera∣tion or to take and refuse it as we are perswaded in our own judg∣ments?

I answer, The word of God is not to be brought to the barre nor to be tryed by man. The word of God is our Judge, there∣fore

ought not to be judged by us; the word of God is perfect, and how can we that are imperfect judge that which is perfect. The word of God is truth, and all men are lyars; we are not therefore to judge the word of God, nor try that: Yet when any man speaks of or from the word of God, we are to try what he speakes; that is, whether what he speaks be according to the word of God, and his doctrine or interpretation grounded on the Text. Every one that speakes about spirituall things professeth he brings the word of God, and it must be tryed whether he doth so or no. It is a truth to which all are to submit (without dispute) by beleeving that Jesus Christ came into the world to save sinners, to wash away their sins with his blood. This is the word of God: yet when this truth is Preached, we may consider whether it be mannaged ac∣cording to the word of God or no. This great doctrine, which containes the summe of the Gospel, may have such things mingled with it, as are not to be received for the word of God. Some in the primitive time thought and taught that there was no salvation by Christ unlesse they still kept the ceremoniall Law and were circumcised; though they held that fundamentall truth, that Christ dyed to save sinners; yet when they came to the explica∣tion of it, they destroyed it by urging a necessity of continuing the ceremoniall Law: whereas others judged rightly that faith on∣ly, without the use of any Jewish ceremony, purifieth the heart. Therefore a counsell of spirituall and godly wise men was called to consider of this matter. (Acts 15.6.) What to doe? not to try the Word of God, but to try which of those two different opi∣nions was according to the Word of God. Thus when we hear a Sermon, though the Word of God and Christ crucified be the generall subject of it, and that is not to be tryed, but received by faith and obeyed; yet what is spoken upon it and delivered a∣bout it as the mind of God in the Scripture, that is to be tryed. (1 Cor. 2.15.) He that is spirituall, tryeth, or judgeth all things. And againe (1 Cor. 14.29.) the Apostle gives this counsell about prophesying, Let one or two speak, and let the others judge; what? the Word of God, no! but whether they speake accord∣ing to the word of God, or no; In this sense every one must judg sor himselfe, we must not take all for granted, but try what we heare by the eare, as we doe what we eat by the mouth.

Thirdly, Note.

A spiritually judicious and considerate man will take time to judge of things that are spoken, as the pallate doth of meates that are eaten.

The eare tryeth words as the mouth tasteth meat; God hath given man a faculty for that end, and he is to use his faculty. We commonly fay, Look before you leape. Surely then we should tast before we eate, and prove all things whether they are good or no, before we (electively) hold that which is good. (1 Thes. 5.21.) The noble Bereans received the word with all readinesse of mind; yet they would make no more hast then good speed to receive it, for (as the Text saith, Acts 17.11.) They searched the Scrip∣tures dayly whether those things were so.

Fourthly, Here are two Organs of sense spoken of, the ear and the mouth, both are of great use to man, but one of them, the eare is of a more frequent and noble use. Beasts have both mouths and eares; but because theirs is only a sensitive life, they make more use of their mouths then of their eares. Whereas man whose life is rationall, yea and spirituall too, must or ought to make more use of his eares then of his mouth.

How doth this reprove all those who are more in trying meats, then in trying words? or more for tasting, then they are for hear∣ing? It was a complaint of some in the former age, that they made themselves like bruit beasts, which having both those pow∣ers of hearing and tasting, have yet no regard to hearing, but are all for feeding and eating. They carry it like beasts, and are more bruitish then a beast, who employ their mouths more then their eares. A beast is made in that low forme, to live to eat, and worke, and so to dye; man is of a higher forme, next to that of Angells, and for him to spend his time in eating and drinking, as if his worke lay at his mouth, not at his ear, is to degrade himself and lead a bruitish life. The Apostle brings in such bruits speak∣ing thus, (1 Cor. 15.32.) Let us eat and drink for to morrow we shall dye; not a word of using their eares: they say not, come let us hear the word of God, let us seek bread for our soules, but come, let us eat and drink; now for a man to be so much in eat∣ing, as to neglect hearing and meditating, what doth he but make himselfe like a beast of the earth, who should be like the

Angels in Heaven, dayly rising up to a spirituall and heavenly life; God lifts us up to Heaven (as I may say) by the eares. Our eares were not given us only to heare delightfull sounds, or to commune one with another about the affaires of this life; the use of the eare is yet more noble, even to helpe us in the receiving of all saving and sanctifying knowledge. Faith comes by hearing, (Rom. 15.17.) and so doth every grace, both as to the implan∣tation and growth of it, till we come to glory. Therefore consi∣der how you use this excellent sense of hearing, and how you im∣prove in spirituals by what you have heard. We were made after the Image of God in knowledge and righteousnesse, and it should be the great designe of our lives to get this image renewed; and that is done at the eare, 'tis wrought by hearing; faith, repentance, and every grace come in and are wrought at the eare. Some scoffe at this latter age, calling it a hearing age, not a working age; we (say they) are much for ear-work, little for hand-work; all for Preaching, nothing for doing; nor can this reproach be quite wiped off, seeing with our plenty of Preaching, there is so little practising; as if men had turned all the members of their body into eares, and were nothing but hearing: To doe nothing but heare, or to heare and doe nothing, to heare much and act little, is a high provocation. To have a swel'd head and a feeble hand is the disease of Religion. Yet let not voluptuous Epicures who are all for the palate and belly-cheere think to excuse themselves, for not hearing, or for seldome hearing, because some who hear much are found doing little, or seldome do what they hear: for as these shall be condemned by the word which they have heard and not done, so shall these for not hearing the word which would have shewed them what to doe. It hath been anciently said, The belly hath no eares, nor will they either mind hearing, or mind what they hear, who mind their bellyes (not for hunger and the support of nature, that is (as Solomon speaks (Eccles. 10.17.) for strength but) for drunkennesse or surfet.* 1.5 When a voluptu∣ous person desired Cato that he might live with him: No, said Cato, I like not your society, I doe not love to converse with a man who useth his mouth more then his eares; who is busied more to please his tast in eating and drinking, then to enrich his under∣standing by hearing and discoursing. The Apostle (Tit. 1.12. referring them to one of their own Poets) calleth the Cretians

evill beasts, slow bellies. They were not slow to fill their bellyes, but their full bellyes (their belly being their God, as he told some among the Philippians, Chap. 3.19.) made them slow, yea re∣probate to every good word and worke. Solomon gives man a great charge when he saith (Prov. 23.23.) Buy truth, and sell it not. The mart for those most precious commodities grace and truth, is kept (not at the belly, but) at the eare; there we buy with∣out money, and without price both grace and truth; to get these is to be wise merchants. The best market we can make, the best trade we can drive is with and at our eares: The eare tryeth words, as the mouth tasteth meat. And from this Elihu infers

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pericula fecit, probavit.
• * 1.2

  Sapientia est sapida scientia.
• * 1.3

  Auris interna dicitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quae vox alibi legi∣tur in Graeca editione pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cum sit ipsa mens, quae ver∣ba et res diju∣dicat. Drus.
• * 1.4

  Aurem audien∣tem dicit audi∣torem verbi o∣bedientem. Beda.
• * 1.5

  Cum eo vivere non possum cui palatum magis sapiat quam cor. Plutar∣chus in vita Catonis.