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. 9. For he hath sayd, it profiteth a man nothing that he should delight himselfe with God.

I shall, First, open the words a little, and then, Secondly, in∣quire, (as of the former) how Job might fall under this accusa∣tion.

He hath sayd, it prositeth a man nothing.

That is, a man shall get nothing, or have no advantage by it. As Christ saith (Mark 8.36.) What shall it profit a man to gaine the whole world, and lose his owne soule? But what was this trade which Elihu accuseth Job to have called unprofitable? Surely that which of all others is most profitable. It profiteth a man nothing

that he should delight himselfe with God.

This goes deep; Elihu doth not tax him with saying it profit∣eth a man nothing to doe this or that good, which God command∣eth, but (which is more) that he should

delight himselfe with God.

The word rendred to delight, hath a three-fold signification, and all very full to this poynt and text.

First, To run, which is the speed of our pace. Thus the Sep∣tuagint render it, Although he run with God (Cant: 1.4.) By rea∣son of the savour of thy good oyntments, therefore doe the virgins love thee, draw us and we will run after thee. To run is more then to walk. To walk with God, notes our observance of all holy duties, but to run the way of Gods commandements, notes us zealous in them and for them. To run, requires not only an honest heart, but a large one; and therefore David sayd (Psal: 119.32.) I will run the way of thy commandements, when thou shalt enlarge my heart. Thou (saith Elihu to Job) hast sayd, (according to this reading of the word) it shall not profit a man though he run with God, though he make never so much speed in his work and wayes; though he be (besides faithfull and upright) forward and active for God.

Secondly, The word signifieth To have or be of the same will or mind with another. Thus also some render it here; It profiteth not a man, though he willeth with God, or be of the same mind with God. The Apostle exhorts (Phil: 2.5.) Let this mind be in you which was in Christ Jesus. To will is an internall motion, to run an externall; How fast soever a man may run with God in out∣ward actings, yet, possibly, he doth not will with God at all, nor hath a mind conformable to the mind of God. The hypocrite is thus set out (Psal: 50.18, 19.) When thou sawest a thiefe, thou

consentedst with him, &c. Thou hadst a mind to be a thiefe as well as he. One wicked man minds and wills the same things with ano∣ther, and all godly men will the same things with God. Yet (saith Job) it shall not profit a man, though he have the same will with God, or though he willeth the same good things which God himselfe willeth.

Thirdly, The word (according to our translation) signifieth more then barely to will, it takes in the affections and joyes of the soule. He that delighteth in God, hath sweet content and com∣placency in God, he not only approves of all the sayings and do∣ings of God, he not only followeth his counsell, and his conduct, but is highly pleased and fully satisfied in God. Delight is the rest of the soule. When we delight in God, and find every act of obedience our joy and our song, our meat and our drink, then the heart is wound up to the highest pitch of holiness. And therefore as his heart is fallen downe to the lowest pitch of unholiness, who sayth, it profiteth a man nothing to serve God, so is his much more who saith, What shall it profit a man though he delight in God?

But here againe it may be queried, Where did Job say, that it should profit a man nothing though he delight himselfe with God? If you read his discourse all over, he never spake these words directly or explicitely, they are the language of hell. But Job had spoken words, which (unless taken in a very favourable constru∣ction) might beare this censure. He spake thus, in a manner, while he at once justified himselfe so much, and cryed out as much of the hard dealings of God wich him. And while in many passages of this Booke he denieth that the godly have a present reward in this life, and also affirmeth that many wicked men injoy out∣ward prosperity, and passe unpunished. These speeches might easily be interpreted (by common and carnal men especially) that, Job thought it an unprofitable thing to delight in God. For if All things in this life come alike to all, to the godly, and to the wicked, what doth it profit a man (as to this life) that he should delight himselfe in God? who among the sons of men (that know∣eth of no profit beyond this life) can delight himselfe in that, which brings no profit? Job also sayd (Chap: 9.22.) God destroy∣eth the wicked and the righteous, that is, he afflicts the good as much as the bad, this was a principle which he held out all along.

Now because the Scripture saith, He that cometh to God, must believe that God is, and that he is a rewarder of those that diligently seek him (Heb: 11.6.) and (1 Tim: 4.8.) Godliness is profitable for all things, having the promise of the life that now is, and of that which is to come; (which Scriptures though not extant when Job lived, yet the truth contained in them was) Elihu might well be led into this apprehension, that Job had brought up an ill report upon the wayes of God, as (in this life) unprofitable unto man. But though Job spake thus, yet he was farre from speaking this to justifie such an opinion, that there is no profit for a man to delight himselfe with God. His meaning was only this, that a man may want temporall present profit, notwithstanding his delighting in God. He was full and positive enough, that they who now delight in God, besides the present inward peace and profit which they find and feele, shall hereafter be crowned with everlasting re∣wards and delights. Job should indeed have been more in justi∣fying God, more in setting forth the present profitableness of his wayes in the practise of an holy life; And because he was so spa∣ring in this poynt, and insisted so often upon the afflictions of the people of God. Elihu chargeth him with saying, It profiteth a man nothing to delight himselfe with God.

Hence note; First.

It is our duty, and the summe of all holy duties to delight our selves in God.

The very spirit of holiness consists in this; There is (as I may call it) a body of holiness, but if you would have the spirit of holi∣ness (as by distillation we take the spirits of any liquor, or of any thing that liquor and moysture hath in it, if, I say, we would have the spirits of holiness) 'tis delighting in God. For as 'tis the spirit of sinfullness to delight in sin; so the spirit of Godliness is to de∣light in God.

Note.

Secondly, To account the service of God unprofitable, is wicked∣ness bordering upon blasphemy.

Job himselfe is now charged with that, which he charged upon the wicked (Chap: 21.15.) What is the Almighty that we should serve him? and what profit shall we have that we pray unto him?

This grand prophanesse the Prophet rebukes (Mal: 3.14.) Ye have said, It is in vaine to serve God, and what profit is there that we have kept his ordinances? Thus the carnal heart, which would faine free or keepe it selfe from keeping the ordinances of God, is ready to question, whether there be any profit in keeping them. And while such seeme only to put the question, they indeed con∣clude, that there is no profit in keeping them; yet the truth is, the very keeping the ordinances of God, as it is an act of obe∣dience to him, and of communion with him is very profitable, though we should have no visible nor sensible profit by it. In keep∣ing the commandements of God, there is great reward (Psal: 19.11.) that is, the keeping of them is a reward, as well as a reward is promised to those that keepe them. The Reader may consult this poynt further, at the 15^th verse of the 21^th Chapter.

Note, Thirdly.

Good men sometimes speak worse then they meane.

Job never thought it was no profit to serve God, yet he had let fall words which might beare that glosse. As wicked men often speake better then they meane; They have golden words in their mouths, when there is nothing but dross in their hearts; their words are smoother then oyle, yet they are drawne swords; their words sound well, while they wound deep, (now as a carnal man speakes often better then he meanes, and sometimes speakes pur∣posely the best when he meanes worst) so a godly man speakes sometimes worse then he meanes, or he may speak ill when he in∣tends nothing but good. Holy David (which comes up fully to the sence of what Job is taxed for saying here) sayd (and what could he speak more unholyly) (Psal: 73.15.) Verily I have clean∣sed my heart in vaine, &c. What language was here? would one think to heare David foule his mouth with such words as these? would one think, that such a word could have dropt from the mouth of David, whose mouth used to drop like an honey-comb, & whose lips were wont to be like a tree of life feeding many? yet David in temptation, that is, in great affliction (for he there complaines that he was chastened every morning) spake thus with his tongue to the griefe of his heart a little after. The tongue is an unruly member, (as the Apostle James saith, Chap: 3.8.) The tongue can no man tame; we need a great command upon the heart to

bridle the tongue, and tame that unruly beast. Many a good man hath been over-borne with his tongue. That little member hath sometimes crusht both soule and body very sorely. Jobs tongue fell heavily upon him.

Observe.

Fourthly, Inconsiderate words render us obnoxious to severest censures.

Thou hast sayd, It profiteth a man nothing to delight himselfe in God, is a very severe censure; And though Joh did not deserve it fully, yet he might have expressed himselfe more commodiously and profitably. Just consequences from what we say, may be char∣ged upon us as our sayings. Indeed to wier-draw words or straine consequences from them, is very unchristian. Some deale so with the holy Scriptures (2 Pet: 3.16.) Wresting them to their owne destruction; They torture and stretch them upon the tenters to their owne hurt. And to wrest a mans words, or as the Prophet speakes (Isa: 29.21.) To make a man an offender for a word, is an act of great uncharitableness towards man, and to God an high of∣fence (Not but that a man may be an offender for his words; nor can a man be more truly an offender for any words, then when he speakes reproachfully or sleightly of the workes of God) But when men speak such words as are reall offences, and yeild foule consequences, fairly, they must beare the burden. And that was Jobs case here.

But some may say, If Job never spake these words in termes, nor any words like them, with such an intent, why doth he suffer Elihu to to accuse him, and not take off his accusation, nor give a word of answer for himselfe? Why did he not vindicate him∣selfe, or make his Apology?

I answer, and my answer shall be the last note from this con∣text.

A godly man will rather beare more blame then he deserveth, then stand to excuse himselfe when he hath deserved any blame.

Job replyed no more, spake no more, but to shew that he yeild∣ed to what was sayd, and submitted to this dispensation of God in sending Elihu to charge him thus. He tooke more upon him then he had sayd, lest he should seeme to justifie any thing that

he had sayd amisse. (Chap: 40.5.) Once have I spoken, but I will not answer: yea twice, but I will proceed no further. As if he had sayd, I will make no more pleas for my selfe, nor excuses, I will cry guil∣ty to the whole matter of my charge, though I might cleare and discharge my selfe of much of it. How far was the spirit of Job from theirs, who though charged with that only which they have directly done, or spoken, yet stand it out in pleading their ex∣cuse, and will never fall downe before reproofes, though what they have done or spoken amisse, be so plaine, that it needs no proofe.

We should be carefull to speake and doe such things as are not subject to reproofe, but when through ignorance or rashness we have run into an error, either of speech or practise, we should be so humble as to subject our selves to reproofe, and take it well that we are rebuked for any evill. As it doubles an offence to un∣dertake the defence of it, so not to defend an offence abateth and lesseneth it. And as he who goeth about to cover his fault by find∣ing out arguments and pleas for it, sheweth that he hath a will or purpose to continue in it; so he that is silent, and hath not a word to say for it, gives a good testimony both of his sorrow that he e∣ver committed it, and of his resolution never to commit it any more. They are highly to be commended who live unblameably, and they deserve no small commendation, who being sensible of their owne fayling, can patiently beare the blame of it, without replying upon their reprovers.

Notes

• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Vtdetur princi∣pium undo ad omnia peccata feruntur impro∣bi approbasso, est enim prae∣mij fides non tantum futuri sed et hujus vitae magnum incitamentum ad obsequium. Coc: