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 ...

JOB. Chap. 34. Vers. 7, 8, 9.

What man is like Job, who drinketh up scorning like water?

Which goeth in company with the workers of iniqui∣ty, and walketh with wicked men.

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

THese three verses containe the second charge or accusati∣on, which Elihu had drawne up against Job. And in it we may distinctly consider; First, the forme of it; Secondly, the matter of it.

The forme of it is by way of question; What man is like Job? The matter of it consists of three heads.

First, That he was a man of a scornfull spirit towards others, or that he had subjected himselfe to the scorne of others; What man is like Job, which drinketh up scorning like water?

Secondly, Elihu chargeth him, as having fellowship with men of a vaine and offensive conversation (v. 8th) Which goeth in com∣pany with the workers of iniquity, and walketh with wicked men.

Thirdly, He chargeth him (which is indeed the ground of the former) That he was a man, not only of unsound, but of blasphe∣mous principles and opinions (v. 9^th) For he hath sayd, it profi∣teth a man nothing that he should delight himselfe with God. This 9th verse is the proofe of the eighth; For some might enquire, How doth it appeare, that, Job goeth in company with the workers of iniquity, and walketh with wicked men? Elihu answers, It ap∣peareth by his words, or from his owne mouth; For he hath sayd, it profiteth a man nothing, that he should delight himselfe with God. And if a man once judge that there is no profit in the wayes of God, he thereby declares his consent to the wayes of the wicked. That's the summe of the charge, and these the parts of it.

* 1.1Vers. 7. What man is like Job?

The word rendred man, doth not signifie every ordinary man, but a great or wise man, a famous or a powerfull man. What great

or wise man is like Job? Possibly some may be found among the dreggs of the people or among the common sort like himselfe, but among men of honour and reputation for wisdome, surely, there are none to be found like him. Yet some take it (out of the strictness of the original word) for a man of the lowest or meanest condition; What man is like Job? that is, no man, no not of the meanest degree is like him. And so the question may be carryed under a threefold notion.

First, As a vilifying question, What man is like Job? Who is there that hath but the name and face of a man that would doe or speak things as he? Job, in this matter, is worse then any man, then the worst of men. He acts and speaks at a lower rate of pru∣dence and piety then many, if not then any of the lowest among the sons of men.

Secondly, We may look upon it as an angry passionate que∣stion, a question carrying in it highest indignation; What man is like Job? who so vaine, rash, foolish and inconsiderate as he? I have scarce the patience to speake or think of him.

Thirdly, We may take it as an admiring question; What man is like Job? It is a thing unheard of, even a stupendious prodigie, that a man should be or doe as Job. All sorts of men abstaine from or decline, yea scorne scorning ('tis a thing so unbecoming man) but chiefly they that are great, noble and honourable, such as Job hath been in his time, yet he is turned scorner. As if he had sayd, Who hath heard the like? was there ever such a man heard of, who either used such scornfull language against others, or layd himselfe so open to the scorne and contempt of others! What man is like Job,

Who drinketh up scorning like water?

That's matter of admiration; Elihu might have found out ma∣ny other matters, wherein Job had no fellow, no parallel, scarce any like him in the world; who so afflicted, so humbled, so broken, so deserted by his owne relations, so vexed with friends and com∣forters like Job? But he doth not put the question upon his suf∣ferings, but upon his sin; What man is like Job, who drinketh up scorning, &c. Drinking is here used metaphorically, and so like∣wise are eating, devouring, and swallowing up often used in Scrip∣ture, to denote that which is done to be done with much greedi∣ness,

and with a kind of delight. And whereas there is a three∣fold measure or degree of drinking; First, soberly, or for neces∣sity: Secondly, plentifully or for moderate delight; Thirdly, ex∣cessively, or for drunkenness, and the satisfying of a lust. This third seemeth to be here intended, even an excessive drinking of scorne, till he was as a drunken or mad-man with it, or (as we say) mad drunke; For the text saith, What man is like Job, who drinketh up scorning. He doth not only tast it a little, and sip at the scorners cup, but drinks it up to a drop, or to the bottome. He drinketh up

scorning.

* 1.2And that's a strange kind of drink, one of the worst if not altoge∣ther the worst of Natures brewing. Scorning may be taken 2 ways, either passively or actively; some take it in a passive signification; What man is like Job, who drinketh up scorning like water? that is, who is so scorned, or who subjecteth himselfe to the scorn of men as he hath done. What wise or discreete man did ever lay himself so naked, so open to contempt as he? or who like him would render himselfe so ridiculous, such a laughing stock to all his hear∣ers, who are but rationall and understanding men? It cannot be denied (nor doth Elihu in speaking thus coursely of him deny it) but that Job, moved doubtless by the holy Ghost, had spoken ma∣ny excellent things, full of divine light and learning, yet moved with passion, he spake sometimes much amisse, and is charged for it, as if like a shameless person, he had proffered himselfe, by la∣vish and intemperate language to the lash of every tongue.

Secondly, Scorning may be taken actively; What man is like Job, who drinketh scorning like water? That is, where shall we find such a scorner? who hath uttered so many reproachfull speeches, as Job? He drinketh scorning, as if he thought he could never fill himselfe enough with scorning. This interpretation may have a a double reference.

First, To his friends, who it seemes, were very sensible that he put scornes upon them. Zophar complaineth of it (Chap: 11.3.) When thou mockest shall no man make thee ashamed; As if he had sayd, when thou hast mocked and derided us, shall we let thee alone, and say nothing? shall we suffer our selves to be abused and passe it by in silence? ought we not to tell thee of it, and re∣buke

thee for it openly, and to thy face, that thou mayest see thy error and be ashamed of it?

Secondly, (which is yet higher, and I judge too high) his scorn∣ing is referred by some to the dealings and providences of God,* 1.3 as if he had spoken of them with a kind of scorne, at least with that irreverence, and slightness of spirit, which Eliphaz did early and earnestly admonish him of (Chap: 5.17.) Despise not thou the chastning of the Lord; and which the Apostle cals The exhortation, which speaketh unto us as unto children (Heb: 12.5.) My son de∣spise not thou the chastening of the Lord. Thus also Elihu may in a qualified sence be understood charging Job with drinking up scorn∣ing like water. As if upon the whole matter he had sayd, Job hath drunke scorne till he is almost drunken with it, at least, he is so full of it, that he powres it out upon every one that comes neare him, and which is worst of all, he speakes so unbecomingly, that we shall not much wrong him, if we say he hath spoken or acted despisingly (which is a degree of speaking or acting scornefully) concerning the chasten∣ings of God upon him.

Further, When 'tis said, He drinketh scorning like water.

It may imply three things; First, the frequency of his scorn∣ing, he doth it commonly, he is at scorning as often as at drink∣ing; Secondly, the content which he was supposed to take in scorn∣ing, water cooleth and refresheth the heated and wearied body: Thirdly, it may note the easiness or naturallness of it to him. To drinke is naturall to man, it puts him to no paines nor study. We say proverbially of that which a man doth without trouble; He doth it as easily as he drinkes. But of this word drinking and drink∣ing like water, the reader may see more upon those words (Chap: 15.16.) Man drinketh iniquity like water.

Once more, whereas Elihu saith of Job, He drinketh scorning like water.

Some have made a criticall observation or distinction about it; Elihu doth not say, he drinketh scorning like wine, but like wa∣ter; They who are provoked or led on to sin by the delight and sweetness which they find in sin, are sayd to drink it like wine (Prov: 4.17.) They drink the wine of violence; or they drink

violence like wine. It goeth downe sweetly and pleasantly; But (say they) such as sin, not out of pleasure but out of will or out of an affected maliciousness, are sayd to drink iniquity like water, which hath little pleasure in it, little sweetness or tast in it. There's small savour in water comparatively to wine and other delicate or delicious liquors. So that (according to this notion) they drink iniquity like water, who sin for sins sake. And indeed some are so delighted in sin it self, that they will sin in that which yeilds them no delight. The very act of doing evill is more con∣tentfull to them, then any fruit or consequent of it. But we need not stay in this nicity, the generall sence falls hard enough upon Job, to drink scorning like water, is to be much and often in scorn∣ing. Water is the cheapest liquor, and of most common use; every man can goe to the price of that which costs nothing (in most places) but the labour of taking it up. What man is like Job, that drinketh scorning like water?

Taking the words in a passive sence, as Job was a person scorn∣ed, and drunk in the scornes of men powred upon him, as the earth drinketh in water.

Note.

He behaveth himselfe unlike a man, that layeth himselfe open to, and readily admits the scorne of men.

It is an affliction to be scorned by others; But it is a sin to ren∣der our selves a scorne to others, and not to be sencible of it.

Secondly, (which I rather adhere to) taking the active sence, he is charged with speaking scornfully to his friends, or of the dealings of God with him; how farre this charge might reach Job, hath been toucht a little already; and will be cleared yet fur∣ther before the close of the whole matter brought against him in this context. But in the meane time, from the general sence of the words (not concluding Job broadly such a one)

Observe.

Scorners are the vilest sort of men.

What man is like Job, who drinketh scorning? Not to doe good is sinfull, but either to scorn that which is good or those that are good is farre more sinfull. That man is gone his furthest length, or ascended to the highest step of sin, who turneth scorner, or

gives himselfe a liberty to scorne others. The first words of Da∣vid speake this (Psal: 1.1.) Blessed is the man that walketh not in the counsell of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornfull. Here are three degrees of sin∣ning; walking, standing, sitting: He that sitteth in the seate of the scornfull, or hath commenced scorner, hath taken the highest de∣gree, and is the chiefe Graduate in the Schooles of sin. And as to sit in the seate of the scornfull, is the highest degree of sinning, so they that are got into that seat, care not how long they sit in it, yea, are hardly ever got out of it. So much that chiding question or expostulation of Solomon doth fully import (Prov. 1.22.) Ye scor∣ners, how long will ye delight in scorning? As if he had sayd, When shall it once be? will ye never have done, nor give over that trade? Scorners are therefore the worst of men, because they de∣ride the best both of things and men (Prov: 21.24.) Proud and haughty scorner is his name, who dealeth in proud wrath. Scorners are the children of pride. A proud spirit vents it selfe in scorn∣ing. Pride doth not appeare so much in apparrell, in gay clothes and new fangled fashions (all which are often used as flaggs of pride and vanity) nor doth pride appeare so much in praising our selves (though there it appeareth much) as it doth in scorning others. Proud scorner is his name. And as the scorner is a proud despiser of others, so a quarrelsome contender with others, and till he is separated from men, there is nothing but separation, no peace among men (Prov: 22.10.) Cast out the scorner, and contention shall goe out; yea strife and reproach shall cease; which plainly in∣timateth, that strife cannot goe out till the scorner be cast out. And therefore Solomon (Pro: 24.9.) calleth the scorner an abomi∣nation to man. Thus the Scripture sets the scorner among sinners of the chiefest rank and first forme; I may say, he is of the first three, if not the first of that three. Therefore take heed how ye drinke scorning, especially take heed it be not your mornings draught; for as it comes from the heart, so it will fly up into your head, and unfit you for any good worke, at least, that day.

Againe, from the similitude here used, to drink up scorning like water, which (as hath been shewed) holds out the readiness and connaturallness of an action unto him that is charged with it.

Note.

The more easily any one sinneth, the greater is his sin.

It is best to come hardly off in sinning, and when it goeth hard∣ly downe; Many sin as easily as they eat or drink. They eat up my people as bread, (saith God, Psal: 14.4.) that is (as we say) they make no bones of it; there's nothing stickes in their throats, nor troubles their conscience. Where sin lives altogether unmor∣ti••••ed in any man (it doth so in every meere naturall or unregene∣rate man) 'tis no more to him to sin, then it is either to live, or to eate and drink for the maintaining of life. But they shall feele sorest paines for sinning, who have sinned with greatest ease; they shall drinke dammage by scorning like Gall▪ and Wormewood, who have drunke scorning like water, Elihu having thus taxed Job with scorning at good men, proceeds to tax him with over∣much freedome and familiarity with evill men.

Vers. 8. Which goeth in company with the wor••••••s of iniquity, and walketh with wicked men.

* 1.4As if he had sayd, you may know what he is, by the company he keepes.

He goeth in company with the workers of iniquity, or he asso∣ciates and puts himselfe into the society of the workers of iniquity. Elihu doth not say, he dwelleth among the workers of iniquity; The best man in the world may dwell among bad men; Let dwelt in Sodome. We must goe out of the world, if we will not be a∣mong the wicked; the world is every where full of the workers of iniquity. But (saith he) he goeth in company with them. Which inti∣mates the activenes of his spirit with them; yea the election of his spirit, or that he chose their company. Though a good man may be in the company of the wicked, yet he doth not choose their com∣pany; He is not of their body of their society or gang. A wicked man doth not content himselfe to be among the ordinary sort of sinners, he is for, and best likes the worst of sinners, workers of iniquity. All are sinners naturally, but some are sinners artificial∣ly; they study sin, they contrive and plot mischiefe; They devise iniquity upon their beds, saith one Scripture; They weave the spi∣ders webb,* 1.5 saith another. Here's artificiall sinning. The Greekes call such, sin-workers, and crafts-men in evill. I have had occasion to speake of these from other passages of this Booke. Here Elihu to highten the charge against Job, saith, He goeth in company with

(such or chooseth such kind of company) the workers of ini∣quity;

And walketh with wicked men.

As our holinesse is expressed by walking with God, so our sin∣fullnesse by walking with wicked men. To walk with God is all the commendation of Enoch, who was so holy on earth that God tooke him up to Heaven, (Gen. 5.22.) He had this testimony (faith the Apostle, Heb. 11.15.) before his translation, that he pleased God. To walk with God, is to please God, or to give up our selves wholly to God. Can two walk together except they be agreed? is the Prophets question, (Amos 3.3.) They who walke toge∣ther are supposed to have one will, as they are seen to have one way. What God willeth they will, and what God willeth not, they will not who walk with him. To walk with wicked men im∣plyeth an agreement with them, and a conformity to them, as be∣ing of their fraternity, company and livery. They that walk with wicked men, declare their familiarity with them, or that their mind and manners are the same. The Apostle tells the Corinthi∣ans (1 Cor. 3.2.) Whereas there is among you envying, strife and divisions, are ye not carnall and walk as men, that is, as men in their naturall and sinfull condition walke. Though ye are spirituall in your state, yet ye act as carnall men. Now, as it is sinfull for a godly man to walke as a man, or according to man, (as our Mar∣gin hath it, for he should walk as God) so it is much more sinfull to walk with wicked men, or according to the worst of men. Thus the Apostle describes the conversation of the Ephesians before conversion. (Eph. 22.) And you hath he quickened who were dead in sins and trespasses, in which sometime ye walked according to the course of this World. That is, according to the tide, current and streame of the times and places wherein ye lived.* 1.6 Man naturally doth not walk where he ought to goe, but where he seeth the most goe. He is led by the worst of examples (such are the examples of the most or of the many) rather then by the best of rules. It is our duty, and it should be our delight to walk with those who delight in the Law and in the way of God. David saith of his deceitfull friend, but reall enemy. (Psal. 55.14.) We walked unto the house of God in company. As if he had said, time was when he and I were as if he had been I, both of us but one, in that one thing ne∣cessary,

the worship and service of God. It is a good argument, that man hath an heart for God, who walks with good men in the wayes of God. To converse much with or to be much in the com∣pany of good men, is a probable signe of goodnesse; but when we walke with them to the house and worship of God, or converse with them in the dutyes of holinesse, this is a great (though no in∣fallible) argument of goodnesse. And to be sure to walk with evill men, especially to joyne with them in doing evill is an argu∣ment that the man is evill. Therefore Elihu may seeme to bring a demonstration against Jobs godlinesse (that he intended it not so I shall shew afterwards, but, I say, he seemes to say so) while he saith, Job walketh with wicked men.

The Hebrew Phrase used in the Text is more then (as we ex∣presse) wicked men, we may render it men of wickednesse; the Scripture calleth those men so who are (as it were) transform∣ed into wickednesse, or formed up of wickednesse. As some men are so witty, that we call them men of wit, and others so judicious that we call them men of judgment, as some are so skilfull and cunning, that we call them men of skill and cunning; so some are so wicked, that the Scripture calls them men of wickednesse; even with these very dregs of mankind, it seemes Job consorted. He goeth in company with the workers of iniquity, and walketh with wic∣ked men.

But here it may be questioned, was it indeed so with Job, or was Job such a man as he is expresly charged to be both in this and the former verse? Did Elihu judge him a scorner, a compani∣on of the workers of iniquity, and a walker with men of wickednesse? Doubtlesse that's not Elihu's scope or intention; nor could he imagine that Job, in strict sence, was either a scorner of good men, or chose the company of wicked men. And surely all that knew Job could certifie (upon their knowledge) that he was a man of a gracious spirit and unblemisht life; that he loved good men and sweetly conversed with them, and therefore was farre from closing with deboyst companions, or men of a profligate spirit. Why then doth Elihu speak thus? or spake he the words of truth and sobriety while he spake thus?

I answer, this forme of speaking doth not alwayes import a likenesse of conversation and disposition, as sometimes it doth, (Prov. 1.11, 15.) Come with us, and cast in thy lot among us,

let us all have one purse. My son, walk not thou in the way with them, refraine thy foot from their path; that is, doe not hearken to the call of those workers of iniquity. Here in the Text to goe in company with the workers of iniquity, and to walke with wick∣ed men, notes only the doing or speaking that which carryeth some likenesse to them, not a being altogether like them. A man is said to goe and walke with others, when he speaks or doth that which seemes to suite and favour their principles, opinions or practices, though in truth they are the abhorrence of his soul. Elihu durst not, could not assert directly and properly that Job, who was a man famous for piety in the dayes of his prosperity, and who in his affliction had not the least degree of ability or oppor∣tunity for it, walked with wicked men: But because in the an∣guish of his soul he spake sometimes intemperately of the dealings of God (which is the guise, spiri••, and common language, in such cases, of wicked and ungodly men) therefore he chargeth him as symbolizing or complying with men of wickednesse. So that when Elihu saith, he goeth with wicked men, he doth not accuse him for keeping bad company in his prosperity; but with speaking hard∣ly of God in his adversity, as ungodly men use to doe, when they are under his hand. He doth not say, you upon such and such a day kept evill company and conversed with men of wickednesse; but you have spoken much like the wicked in the day of your calamity. That this was his scope appeares plainly by the proofe of this charge, which is also a new charge (vers. 9.) For he hath said, it profiteth a man nothing that he should delight himself with God. E∣lihu doth not say, Job walketh with wicked men, for we have seen him in their company, and he hath been as vaine and wicked as they. But his proofe that Job walked with the wicked was from his words; For he hath said it profiteth a man nothing, &c. This is the language of the wicked, thus they use to speak about the wayes of God; and Job hath spoken thus; therefore, What man is like Job that drinketh scorning like water, which goeth in com∣pany with the workers of iniquity, and walketh with wicked men. I need not stay here to shew how great an evill it is to keepe evill company, for that was not the sin which Job was accused of. Yet from the letter of the Text,

Note first.

To associate with wicked men, or to chuse wicked men for our company, is the mark of a wicked man.

A godly man may be among wicked men, but he doth not chuse their company. He while with them is as Lot was in So∣dom, his righteous soule is vexed. A godly man is among wicked men, as his graces are among his corruptions; as his humility is with his pride, his faith with his unbeliefe, these are all in his soul at once, but his faith doth alwayes strive against his unbeliefe, his humility opposeth his pride, his grace of self-deniall, resists his self-seeking, his meekness his passions, and his patience the unquietness of spirit. A godly man is pained in the company of wicked men, as David was (Psal: 120.5.) Woe is me that I so∣journ in Mesech, and dwell in the tents of Kedar. David was there but he did not delight to be there. To associate with the wicked is proper to the wicked. The Apostle gives that caution (Eph: 5.11.) Have no fellowship with the unfruitfull works of darkness, but rather reprove them. Seeing the works of darkness are unfruitfull of any good, it must needs be bad to have followship with them. As we must not at all joyn with wicked men in spirituall commu∣nion or Church-fellowship (2 Cor: 6.14.) Be not unequally yoa∣ked with unbelievers; for what communion hath light with dark∣ness, and Christ with Belial, &c. Come out from among them, and touch no uncleane thing. So we should have as little civill com∣munion or fellowship with them as we can; and when we are ne∣cessitated to have civill communion with them, we must utterly avoyd all sinfull communion with them, that is, communion with them in their sins. It is both a shame to Gospel profession and a great offence to the sincere professors of the Gospel, when they who professe it are much in the company of the workers of ini∣quity, and walke with wicked men.

Secondly, From the matter of the charge,

Observe.

While godly men behave themselves like wicked men, they may be sayd to goe in company with them.

This heavy charge falls justly upon them whether they de∣meane themselves in their affliction (as Job in some sort did)

like the wicked, or in the dayes of their fullness and prosperity. If we speake or doe like wicked men, we have our amends in our hands if we are numbred with them, though we are not really of their number. Some good men when they have got much of the world about them make but an ill use of it. Are wicked rich men proud? so are they in a great measure, you may see vanity in their houses, and superfluity upon their tables, as if they also were ma∣king provision for the flesh to fullfill the lusts thereof. Now if a godly man, when he hath the abundance of this world makes him∣selfe more unfit for the next world; is he not in this like the wick∣ed? or if when God layeth him low, he be full of complainings and have risings of heart against the dealings of God; what is this but to do like the wicked, who in their straits quarrell with God, & blas∣pheme his name? (Isa: 8. ult.) When they are hungry and hard be∣stead, they curse their God and their King. Thus the wicked doe; and it was the Devills plot to make Job do so too; and because in the extremity of his sufferings he spake such things as savour'd of a murmuring spirit, Elihu taxeth him as walking with wicked men. For as when wicked men act and speake like good men, it may be sayd they goe in the company with the godly, and walke with the workers of righteousness, though they are starke nought all the while, being (as the Apostle gives their character, Tit: 1.16.) Abominable, disobedient, and unto every good worke reprobate; So some good men under temptation act and speak like the wicked, yet retaine their goodness, and are as to the generall state of their persons, and bent of their hearts, acceptable, obedient, and en∣clined to every good worke. It will doe the wicked no good at last, that they have thus gone in company with the good; but it is very sinfull for and hurtfull to good men, to goe in company or walk with wicked men, though it be but (as Elihu makes his proofe of it against Job) only in using their Sibboleth, or speaking a language like theirs.

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.

* 1.7The 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,* 1.8 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

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non pro quolibet homi∣ne sumitur sed pro claro & sepiente.
• * 1.2

  Quis ita ride∣tur et sannis exxipitur ut Job? bibit sub∣sannationem id est subsanna∣tur. Drus: Significat Jo∣bux ad se ri∣dendum omnes provocare cum talibus sermo∣nibus utitur. Merc:
• * 1.3

  Bibere subsan∣nationem velut aquam est esse plenum sermo∣nibus ridicu∣lis. Vatabl:
• * 1.4

  Noscitur ex comite. &c.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.6

  Qua itur non qua ••undum.
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.8

  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: