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. 32. Vers. 21, 22.

Let me not, I pray you, accept any mans person: nei∣ther let me give flattering titles unto man.

For I know not to give flattering titles: in so do∣ing, my Maker would soon take me away.

IN these two verses Elihu concludes (in which he had con∣tinued long) the Preface to his following discourse and pro∣cedure with Job; Here also he acquaints us in what manner he meant to proceed with him; about which we may consider two things.

First, His resolvednesse or the setlednesse of his purpose what course to take. Secondly, the reasons which moved him to it. The former he expresseth negatively in the 21^th verse, and that in two points.

First, He would not accept any mans person.

Secondly, He would not give flattering titles unto man.

These two negatives (as the negative precepts in the Law of God) are to be understood with their affirmatives! I will not accept any mans person, is, I will have and give an equall, or nei∣ther a more nor lesse (to the best of my understanding) then a due regard to every mans person. And, I will not give flattering titles; that is, I purpose to speak plainly, I will not complement men, but doe my best to accomplish the matter. And as he assures us how he will proceed in this 11^th verse, so

Secondly, He gives us the reasons of this his intended im∣partiall, plaine, and down-right proceeding in the 22^d. These reasons are two-fold.

First, He would not doe otherwise, because he could not with any content to himselfe. It was against the very graine of his spirit to doe otherwise; his disposition lay a quite contrary way, he was a man of another genius or temper, a man of another mould and make, then to doe such low and unworthy things, as accepting the persons of, or giving flattering titles unto men. He is expresse in this (v. 22.) I know not to give flattering titles.

Secondly, He would not because he durst not give flattering titles, nor accept the persons of men. The danger and dammage he should incurre by doing so, kept him from doing so, as wel as his owne indisposition to it. He should lay himselfe open and ob∣noxious to the wrath of God by such seeking the favour of men; as appeares in the close of the verse; In so doing my Maker would soon take me away.

Thus you have the parts and purpose of these words; I shall now give a more distinct explication and account of them.

Vers. 21. Let me not, I pray you, accept any mans person; or, let me not now.

So that particle is rendred (Job 5.1.) Call now,* 1.1 if there be any that will answer thee; yet 'tis an Adverb of beseeching or in∣treating; and therefore we render wel, Let me not, I pray you; which rendring seemes to have in it these two things. As if Eli∣hu had sayd,

First, Expect not that I should, nor believe that I will doe a∣ny such thing, as the accepting of persons, or the giving of flatter∣ing titles.

Secondly, Be not offended if I doe not, be not angry with me, if I deale plainly with you; pray give me leave to use my owne freedome and liberty when I am speaking; for I am resolved to doe it, and not to accept the persons of men, nor to give them flattering titles. The words may be rendred also in a direct ne∣gation, Verily I will not accept any mans person.* 1.2 But I shall keep to our reading.

Let me not, I pray you, accept any mans person.

The Hebrew is, Let me not lift up any mans person; or (which the Apostle forbids) Let me not have any mans person in admira∣tion; I will not over-reverence any man, nor give him a respect beyond himselfe. The word which we render person,* 1.3 is in He∣brew, face, Let me not lift up the face of a man, or wonder at any mans face, as the Septuagint often render this phrase. And it is usuall to put the face, or the countenance for the person, because the face declares the person and shews who the mans is; and it is elegantly expressed by the face, because accepting of persons, importeth a respect to others for their outside, or in considerati∣on

of some externall glory. Let me not accept the face of any man, or person, let him be who he will. The originall word ish, most properly signifieth an eminent, or honourable man, a learned or wise man. As if Elihu had sayd, I will not accept or lift up the face of a man, though he be (ish) a man never so much lifted up, and exalted above his brethren. To accept the person of a man, is not a fault in it selfe; for as our persons are accepted of God, so ought our persons to be accepted with one another; yea, it is a duty to accept the person of a man; that is, to give him favour, honour, and due respect. Not only civility and humanity, but reli∣gion it selfe calls us to give outward reverence to them who ex∣cell, and are superior, either to others of our selves. God him∣selfe is sayd to accept the persons of his people first, and th•••• their sacrifices or services. And we ought to accept the persons of men according to their differences in place and power, especi∣ally according to those gifts and Graces, which shine in them. Therefore when Elihu saith, Let me not, I pray you, accept any mans person, his meaning is, let me not doe it in prejudice to the cause or truth that is before us. Then we are properly and strict∣ly sayd to accept persons, when in any matter, businesse, or poynt of controversie, our eyes are so dazel'd or blinded by external appearances, that we have respect rather to the person of the man, then to the matter, or the truth of the cause in hand. So then, this sin of accepting persons, is alwayes committed when we are more swayed by, or when there is more attributed to persons then to things, that is, when the mans worth is more looked to then the wo••th or merit of his cause; or further, when something in a person which hath no respect to the goodnes, or badnes of his cause, moves us to give him more or lesse then is meete, this is sinfully to accept or respect a person. Thus Elihu acquits him∣selfe from all those bonds and blinds which his respect to those worthy persons before him, might lay upon him. They were an∣cient and grave men, they were wise and good men, he had a great respect for them, he owed much reverence to them, con∣sidering their age and gravity, their degree and dignity; yet he owed a greater respect to God, and to the truth, then to their persons, and was thereupon resolved, (though he had many and great temptations to doe it,) not to accept the persons of men.

Hence note.

To accept persons in prejudice to the cause or truth before us, is a high offence both to God and good men.

'Tis so in a double notion; First, in the act of it, because we doe that which in it selfe is not right, nor according to the mind of God. Secondly, in the issue, consequence or effects of it, be∣cause by respecting persons, we are endangered to many other sins. While Solomon only saith (Prov: 28.21.) To have re∣spect of persons is not good; his meaning is, 'tis very evill, 'tis starke naught. And the reason which he gives of the evill of it, is not only because the act in it selfe is evill, but because the issue and consequence of it is worse; For, (saith that Scripture) for a piece of bread that man will transgresse; That is, he that respects persons, will turn aside from Justice, for his owne advantage, though it be very small, even for a piece of bread. The Prophet complaines of those (Amos 2.6.) who sold the righteous for sil∣ver, and the poore for a paire of shoes. They who have sold or gi∣ven up themselves to this crooked Spirit of respecting persons, will not sticke to sell both the persons of the righteous, and the most righteous causes, not only (as the Prophet saith) for a paire of shoes, but (as we say) for a paire of shoe-buckles. They will soone judge, amisse of things, who have respect to persons, and they al∣wayes looke beside the cause, who looke too much upon the face; no∣thing should weigh with us in judgement, but truth or right, and that in a five-fold opposition.

First, Truth and right must weigh with us in opposition to relation. When a Brother, or a neere kinsman be in the cause, we must not decline, nor be biassed from the truth, yea though it be on his side to whom we have no relation, but that of man.

Secondly, We must keep to the truth, and doe justice in op∣position to friendship. Though he be my friend, my old friend, and my fathers friend, I must not respect him, if truth stand upon the other side, upon the side of the meerest stranger. It was an∣ciently sayd, Socrates is my friend, and Plato is my friend,* 1.4 but truth is more my friend, and therefore I will stick to that.

Thirdly, We must hold to truth, in opposition to or notwith∣standing the hatred of men; suppose a man beares us ill will, yea in other things hath wronged us, yet if his present cause be

righteous, we must doe him right: We may not bring in our par∣ticular wrongs or quarrells upon any cause, but that about which the wrong or quarrel riseth. They shew the purest love to righ∣teousnesse, who act righteously towards those that hate them, and will not wrong those who have attempted to oppresse and ruine them. A true lover of Justice will do to others as himselfe would have others doe to him, yea though they have not done to him, as they would be done to.

Fourthly, We must stand to truth in opposition to riches and worldly aboundance; riches usually find more friends and favourers, then righteousnesse doth. And 'tis usuall to favour the rich more then the righteous. How often is truth on the poore mans side over-ballanced by his adversaries purse. But O how poore are they in spiritualls and morals, who thus respect the persons of the rich!

Fifthly, We must judge for truth in opposition to worldly greatness and power; and that in a two-fold consideration.

First, Though men have a power to reward, and preferre us, to doe great things for us, yet this should not draw us aside; woe to those who respect the greatnesse of the person instead of the goodnesse of the cause: yet how many are there who care not how bad a great mans cause is, if he will but engage to do them good: yea some great men look upon themselves as much undervalued, if they be not favoured in their cause (how bad soever it be) because they are able to doe them good who favour it. Balak tooke it very ill at Balaams hands, when he seemed unmoved by his ability to advance and reward him. Did not I earnestly send for thee, to call thee? Wherefore camest thou not to me, am I not a∣ble indeed to promote thee to honour? (Numb: 22.37.) And wilt not thou serve my interest, when I have such a power to ad∣vance thine? Thus also Saul thought all must cleave to him, and forsake the cause of David, because he was great and could pre∣ferre them (1 Sam: 22.7.) Will the son of Jesse give every one of you fields, and vineyards, and make you all Captains of thousands, and Captains of hundreds? Hath he any great places to bestow, and honours to give? Why then doe ye seeme to adhere to him and his party. Hope of reward makes a great bias upon some mens spirits, and carrieth them quite off from truth.

There is a second consideration prevailing much with many

in this matter; for though they are unmoved by rewards, and will not bite at the bayte of selfe-advancement; yet, say they, O he is a great man, and hath great power, he may do me a shrewd turne, he may vex me and undoe me, he may sit upon my skirts hereafter and ruine me. Thus where hope doth not, feare may carry a man from respect to right to the respect of persons. But know, That be a man never so great, and able to doe me a mis∣chiefe, yet truth must be maintained and Justice be done, though we should be quite undone by appearing for it. It hath been sayd of old, Let justice be done, though heaven fall; much more should it be done, though we for doing and abetting it fall to the earth. Moses gave that charge more then once (Levit. 19.15. Deut. 1.16, 17.) Thou shalt not respect the person of the poore, nor honour the mighty, but in righteousnesse shalt thou judge thy neighbour. Againe, Ye shall not respect persons in Judgement, but ye shall heare the small as well as the great, you shall not be afraid of the face of man, for the judgement is Gods; neither undue pity to the poore, nor carnal feare of the great (which two often doe) ought to put any check or stop to the execution of Justice. So in that excellent model of instructions which Jehoshaphat gave his Judges (2 Chron: 19.7.) Wherefore now let the feare of the Lord be upon you, take heed, and doe it; for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts. As if he had said, Do not you respect persons, for God respects no persons; he is no gift-taker, therefore be ye no gift-takers; your duty is to give every one his due. That which is right to one man is right to another, either in the same, or in any paralel case; That which is the rich mans right in his cause, is the right of the poore man in his cause;* 1.5 yea it is as sinfull not to have a due respect to the rich man in his case, as not to have respect to the poore man in his. Then all sorts and degrees of men are judged righteously, when there is no regard had or notice taken in Judgement, of what sort or degree any man is. Judges are called gods, and there∣fore should act like God without respect to men.

And as this is a truth in all those cases of judgement, where Magistrates sit in the place of God, so it is as true in all the pri∣vate judgements and determinations of brethren concerning per∣sons or things, which (by way of distinction from the former) is commonly called the putting or referring of a matter in diffe∣rence

to men. We must take heed in private judgements, that we be not swayed according to the condition of persons, nor must we make the fault great or lesse, the cause better or worse, because the person is greater or lesse, friend or stranger to us. The A∣postle gives this counsel and caution to the Churches (James 2.1, 2, 3, 4, 5.) My Brethren, have not the faith (that is, the doctrine of faith or profession) of our Lord Jesus, the Lord of glory, with respect of persons; For if there come into your assembly a man with a gold ring, and there come in also a poore man in vile rayment, and you have respect to him that weareth the gay clothing, and say unto him, sit thou here in a good place, and say to the poore, stand thou there, or sit here under my footstool: are ye not then partiall in your selves, and are become judges of evill thoughts. In admini∣string the things of God which are spirituall, we must observe no civill difference, no distinction among men. Christ hath given him∣selfe alike and equally to rich and poore, bond and free, and there∣fore, as to Church-priviledges and enjoyments, they must all be alike, and equall unto us. No man is to be knowne after the flesh in the things of the Spirit (2 Cor: 5.16.) that is, no man is to be valued meerely, upon natural or worldly accounts; if we doe, then (as the Apostle James concludes in the place last ••efore mentioned) are we not partiall in our selves? that is (as some also translate that reproving question) Have we not made a dif∣ference, a groundlesse difference, or a difference grounded upon carnal respects, rather then upon any solid reason; and so as it fol∣lows in the close of the verse, are become judges of evill thoughts, that is, have made our judgement of those persons, according to the dictate of our owne evill and corrupt thoughts, not accord∣ing to the rule of the word.

Further, this sin of respecting persons, is found also in the or∣dinary converse of men; For when we cast favours upon those that are ill deserving, and commend those (as we say) to the skies, who should rather fall under our severest censure, and are led to doe all this also, because the person is a kinsman or a friend; for though (eaeteris paribus, other qualifications and circum∣stances being equall) we are to respect friends and kindred, who are our owne flesh, before strangers, yet vertue and worth should out-weigh relations, and (as Levi in doing Justice, Deut: 33.9.) so we in bestowing rewards, should not acknowledge our

Brethren, nor know our owne children; but let such have our re∣wards who best deserve them.

I may adde this also, To take up this or that forme of religion, because such and such persons are in it, and to reject another, though better, because none but a few that are despised and con∣temned are in it, is a most dangerous way of respecting persons. This was the meaning of that question (John 7.48.) Have any of the rulers, or of the Pharisees, believed on him? As if certainly that must alwayes be the best way and rule of believing, which is professed by the rulers? Or as if it were ground enough to reject a way of religion because the common people or the poore are mostly found in it. Thus, 'tis storied of a Great Prince that was converted to the Christian faith, and resolved to be baptized, that seeing a great many poore men in his way as he went, he asked to whom they belonged; it was answered they were Christians, and of that religion which he was entring into; what, doth Christ keep his servants so poore? (sayd he) I will not serve such a Ma∣ster, and so drew backe, even while he was but setting his face to∣wards Christ. I might instance the sinfullness of accepting per∣sons in many other particular cases, as well as these, but these may suffice for a tast. Let me not (saith Elihu) accept any mans person,

Neither let me give flattering titles unto man.

In the former part of the verse it was Ish, here it is Adam;* 1.6 I will not respect the person of the greatest men, nor will I flat∣ter any earthly, any mortall man. M^r Broughton renders, That I respect an earthly man. The vulgar latine translates the whole verse thus; I will not accept any mans persons, and I will not e∣quall God to man; As if he had sayd, I will not measure God by man, in his dealings and proceedings with man; As my purpose is to speake truth, and spare no man, so I will not wrong God by drawing him downe to the rules of men. What is man that he should compare with God? But, though this be a truth, yet because it departs so farre from the Original text, I will not stay upon it. Our read∣ing is cleare.

I will not give flattering titles.

There are severall other readings of these words, which I shall

propose and passe to our owne.* 1.7 First, I will not use a preface, or, I will not stand prefacing with man. Flatteries are usually set forth in affected Prefaces and Apologies. Secondly, Let me not change names before men; or, let me not speak to man under a borrowed name; That is, let me speake plainly and clearly without ambages and fetches; let me speake to every man, and about every thing by its owne name, and not with covered words, as if I were unwil∣ling to touch those to whom I speake. Our translation is yet more cleare to the scope and tendency of this place; I will not give flattering titles.

This sentence is but two words in the Hebrew; The verbe signifies (say the Rabbins) to hide, or conceale, or to carry a mat∣ter closely and obscurely; and they give the reason of it, because in flattering there is a hiding of what men are, and a shewing of what they are not. The word signifieth also to give a nicke name or a by-name, and so the sence is; I will not give secret reflecti∣ons, nor gird at any man upon the by; Jobs friends had done so sometimes, though they after spake explicitely and directly e∣nough. Further, the word signifies the giving of any additionall title. Thus I finde it used in the Prophet (Isa: 44.5.) One shall say, I am the Lords: (speaking how persons shall flow into the Church) and another shall call himselfe by the name of Jacob: and another shall subscribe with his hand unto the Lord, and sirname himselfe by the name of Israel: He shall sirname himselfe; that's the word here used, he shall take up that title, that illustrious title, he shall list or enroll himselfe among the people of God, and thinke it his honour and glory to sirname himselfe by the name of Israel. The word is so used againe (Isa: 45.4.) For Jacob my servants sake, and Israel mine elect, I have even called thee by thy name: I have sirnamed thee, though thou hast not knowne me. It is spoken of Cyrus, I have given thee a glorious title; God did not only name Cyrus, but gave him a sirname, he called him, Cyrus my servant, and Cyrus mine anoynted. Thus the word sig∣nifies to give a title, or a sirname; now there are sirnames or ti∣tles of two sorts; First, disgracefull and reviling ones, justly gi∣ven to, but commonly by vile men. Secondly, Honorable and ad∣vancing ones. And these are of two sorts.

First, Such as are true and well deserved, many by the great acts which they have done, have purchased sirnames; Alexander

King of Greece, for his Warlike valour and successes, was called The Great; And among The Romans Scipio after his victories over the Carthaginians in Africa, was sirnamed Africanus. The Romane Histories supply sundry examples of this kind. And when in Scripture Paul is called an Apostle, Peter an Apostle, They well deserved these honorable Titles, because as they were meerely of Grace, immediately called and sent of God, to publish and plant the Gospel all the world over, so they laboured aboun∣dantly in it, and by their ministery subdued and conquered the world to the faith and obedience of our Lord Jesus Christ.

Secondly, There are also titles and sirnames, which are meere pieces of flattery, there being no worth in the person that may justly deserve them. 'Tis not sinfull to give titles, but as we tran∣slate to give flattering titles unto men. We should call men as they are, and as they deserve; I will call a spade a spade, (saith Elihu) he that is good I will call him good, and he that is bad I will call him bad; and that which is ill done I will say it is ill done; Let me not give flattering titles unto men.

Hence observe.

Flattery is iniquity: to give flattering titles unto men is to transgresse the Law of God.

Some will not give true and due Titles to any man; The most truly honorable persons and highest Magistrates, shall have no∣thing from them but Thou and Thee. Jacob a holy and a plaine man, yet called his owne brother, My Lord Esau, (Gen. 32.4. Gen: 33.8.) Luke The Evangelist called Theophilus, Most ex∣cellent (Luke 1.3.) And Paul stiled Festus, Most Noble (Acts 26.25.) Now as they erre upon one extreame, who will not give true titles, so doe they on the other, who give (which Elihu here disclaimes) flattering titles. There is a two-fold flattery.

• First, In promises.
• Secondly, In praises.

Some are full of flattery in promises, they will tell you of great matters which they will doe for you, yet meane no such thing. Thus (Psal. 78.36.) The children of Israel dealt with God, when in the time of their straights and calamities they promised to doe great and good things, they would turne to the Lord and serve him; Neverthelesse (saith the text) they did flatter him

with their mouth, and they lied unto him with their tongues; for their heart was not right with him, &c. Thus many upon their sick-beds, or in a day of trouble, what promises will they make? How deeply will they engage for duty, if God will restore them? how holy and zealous and upright will they be? they will leave their former ill courses, and yet all is but flattery, they really in∣tend it not. 'Tis flattery in promises to God, when there is not a purpose in the heart to doe what we say, but only to get our ends upon him; And we deale no better many times by one ano∣ther; men in streights will promise any thing, and when they have gained enlargement, performe nothing.

Secondly, There is a flattery in praises, and that's here pro∣fessed against. This flattery in praising hath a double respect.

First, To the actions of men. 'Tis flattery to call that act good that is nought,* 1.8 that just that is unrighteous; To put ti∣tles of vertue upon those things that are vicious, to call that which is indeed a covetous act, a thrifty one, and to call that act which is cruell, just, at most but strict or severe, this is to flatter men in what they doe.

Secondly, There is a flattery of persons, as to what they have and are, when we speake more of them then is in them, when we speake highly of them, who are low in all abilities and attain∣ments. How grossely doe they give flattering titles, who blow up very Ideors with a conceit of their learning, who extoll fooles for wisdome, and commend the wicked as vertuous, yea recom∣mend them as patternes of vertue.

We should give honour to all men to whom it belongs; but we are not to flatter any man, for that belongs to no man. (Rom: 13.7.) Render therefore to all their dues, tribute to whom tribute is due, custome to whom custome, feare to whom feare, honour to whom honour. There is an honour that belongs to men with respect to their degrees, when none belongs to them with respect to their qualities. He that is very honorable as to his place, may not de∣serve any honour as to his worth, yet he must be honoured as much as his place comes to. And as there is an honour due to those that are above us, so there is an honour due to those that are our equalls, yea to those that are our inferiours, and below us. The Apostle gives that direction more then once; we have it first (Rom: 12.10.) Be kindly affectionate one to another, in ho∣nour

preferring one another. The people of God should be so farre from an ambitious affectation of preheminence above o∣thers, that they should f••eely and really (not as many doe com∣plementally) give others the preheminence, and offer them the upper place or hand; The grace of humility, doth not only for∣bid us to exalt our selves above our betters, but it also (in many cases) bids us set our selves below those whose betters we are. One of the Ancients hath made three degrees of this kind of hu∣mility. The first is, when we make our selves inferior to our e∣quals; The second, when we make our selves but equal to our inferiors; The third, when we make our selves inferior even to our inferiors, and lesse then those who are lesser then we. Of this third sort of humility, the Apostle speakes againe in that serious admonition to the Church (Phil: 2.3.) Let nothing be done through strife, or vaine glory, but in lowlinesse of minde; Let each esteeme other better then himselfe. As it is good to judge (ac∣cording to truth) the worst of our selves, and the best of o∣thers, so it is good to have a better opinion of others then of our selves.

So then, the poynt lyeth not against giving honour to any man, or to men of all sorts, but only against the giving of undue honour to any. Of that the Apostle speakes (Gal: 1.10.) If I yet please men, I should not be the servant of Christ; that is, if I should please men by flattery, smoothing them up in their sins or errors, I could not be the servant of Christ. They that were the strick observers of Christ, could not but observe this in him, that though he came to save man, yet he was farre enough from pleasing, that is, hu∣moring any man. (Luke 20.21.) And they asked him, saying, Master, we know that thou sayest and teachest rightly, neither ac∣ceptest thou the person of any, but teachest the way of God truly.

Yet caution is to be used here. For some goe so farre to the other hand, that while they thinke they ought not to flatter or plea••e, they care not how they slight or disrespect the persons of men; and in stead of so: bearing (as they ought) to give un∣due titles, they will not (as was toucht before) give so much as those that are due; that's a sin in defect, as the other is in ex∣cesse. And they sin much more who while they refuse to give flat∣tering titles, a••e free to give reviling titles. There are these two g••eat tongue-evills among men; Some give flattering titles,

others give reviling titles, detracting, calumniating, and biting titles; it is as dangerous not to forbeare the one, as to be free and forward in giving the other, and therefore we should take heed of both these extreames, that our speech may have an e∣quall respect to truth, both while we praise, and while we re∣prove.

Vers. 22. For I know not how to give flattering titles.

* 1.9It seemes to have little vertue in it, or matter of commenda∣tion, not to give flattering titles, when we are not able, or know not how to give them; To heare one that is (as we speak) a meere Countryman, or a clowne say, I will not give flattering titles, speakes not his praise at all, because 'tis supposed he at most can but speake sence, or true English; but to heare a learned man, or some Great Courtier say, I will not give flattering titles, this is something, this shewes that his honesty masters his ability, and that his conscience is too strong for his parts. How is it then that Elihu saith, I know not to give flattering titles? Had not Eli∣hu wit and skill, words and language at command to give them? Was he so coursely bred that he could not reach them?

I answer, Those words, I know not, may have a three-fold in∣terpretation.

First, I know not, is, I have not made that piece of knowledge my study, I have not set my selfe to learne the art of flattery, nor to gaine the skill of carnal Courtship. Thus I know not to doe it, is, I have not set my selfe to doe it, I have not made it my businesse, or my ayme to doe it; A good man hath, or at least desireth no skill in that which is evill, or not his duty; how much soever any man knows to flatter, yet we may say he knows not to flatter who abhorreth flattery; And can say (as the Apostle speaks, Ephes: 4.20.) He hath not so learned Christ; that is, he hath heard no such lessons, nor received any such instruction in the schoole of Christ.

Thus Elihu saith, I know not to give flattering titles. And doubtlesse, 'tis best being an Ideot, or a bungler at the doing of that which is not good, or (as the Apostle saith, some are to e∣very good work) to be reprobate to every evill work, and word. How knowing are they, who can say in truth, they know not how to lie, or flatter, &c. I dare not say (with the Papists) that ig∣norance

is, but I am sure this nescience is not only the mother of devotion, but a great poynt of devotion it selfe. And, in this sence every godly man, and only a godly man knoweth not how to doe evill.

For as the wicked may have the Theory of good workes, and know what it is to pray, what it is to heare the word of God, yet they have no skill, they are not studied, nor fitted for the pra∣ctise of those workes; So a godly man may know in speculation what it is to doe wickedly, and how to doe it as well as the most wicked man in the world, yet he is not at all disposed nor ready for the practise of any wickedness. As nature makes us reprobate to good, so grace to evill workes. The Prophet saith of a bad sort of men, (Jer: 4.22.) They are wise to doe evill, but to doe good they have no knowledge. Were they an ignorant people? No, the meaning is, they had not set themselves to learne the doing of that good which they knew; theirs were not sins of ignorance, but of wilfulnesse, and perversnesse. So on the other hand, 'tis the commendation of the people of God, They are wise to doe good, but to doe evill they have no knowledge. I know not to give flatter∣ing titles.

Secondly, As to know a thing or person, imports the allow∣ance and approbation of it. (Psal: 1.6.) The Lord knoweth the way of the righteous; that is, he approveth it. (Psal: 101.4.) I will not know a wicked person; that is, I like him not, I regard him not, I will never give him testimony, he shall neither have my hand, nor my heart. So, not to know a thing or person, notes our disallowance and distast of either; in this sence Christ will say to those great knowing professors (Luke 13.27.) I tell you, I know you not whence you are, depart from me, &c. Thus, here when Elihu professeth, I know not to give flattering titles; his meaning is, I like not, yea, I cannot abide to doe it. I may be as much skilled as any man to speake high words, possibly I could Court it as well as others, but I have no heart to doe it, yea it is the abhorrence of my soule to doe it. A good man doth not ap∣prove the doing of evill, and therefore though he know well enough how to doe evill, yet he is truely sayd not to know how to doe it.

Thirdly, Not to know a thing, is not to be accustomed, or practised in it. Thus when Elihu saith, I know not to give flatter∣ing titles; he seemes to say, It is not my manner, I have not been

used to flatter. As use doth not only make fitnesse, but encreaseth our knowledge, so disuse doth at once unfit us to doe a thing, and diminisheth our knowledge how to doe it. And therefore what we use not to doe, we are rightly sayd not to know to doe. I know not to give flattering titles.

Hence note.

The spirit of a good man is set against all that is evill, he can∣not close nor comply with it.

His understanding assenteth not to it, his will chuseth it not, his conscience cannot swallow it, though not a camel, but a gnat, the least of sin-evils, much lesse doth he give himselfe up to the free and customary practise of great sins. A good man may well be sayd, not to know to sin, because though he knoweth the nature of all sins, yet he knowingly declines the doing of every sin. I know not to give flattering titles,

In so doing my Maker would soone take me away.

Those words, in so doing, are not expressed in the Originall, but supplyed to make up the sence; and yet we may very well read the text without them; I know not to give flattering titles, my Maker would soone take me away, or as M^r Broughton renders, my Maker would be my taker away.

My Maker.

Elihu expresseth God, by the work of creation, or by his rela∣tion to God as a creator; Elihu doth but include himselfe in the number of those whom God hath made, he doth not exclude o∣thers from being made by God, as much as himselfe, while he saith, My Maker. God is the maker of every man, and is so in a three-fold consideration.

First, He is the maker of every man, in his naturall constitu∣tion, as he is a man, consisting of a reasonable soule and body. I am fearefully and wonderfully made, sayd David, with respect to both, (Psal: 119.14.)

Secondly, God is every mans maker, in his civill state, as well as in his naturall; he formeth us up into such and such a conditi∣on, as rich, or as poore, as high, or as low, as Governours or as go∣verned, according to the pleasure of his owne will. (Prov. 22.2.)

The rich and the poore meete together, the Lord is the maker of them both; he meaneth it not only, if at all in that place, that the Lord hath made them both as men, but he hath made the one a rich man, and the other a poore man. Thus the Lord is the ma∣ker of them both. And as the Lord makes men rich, so Great and honorable. (Psal: 75.6.) Promotion cometh not from the East, nor from the West, nor from the South; It cometh from none of these parts or points of earth or heaven, it cometh from nothing under heaven, but from the God of heaven; God is the Judge, he putteth downe one, and setteth up another.

Thirdly, The Lord is the maker of every man in his spirituall state, as good, and holy, and gracious. (Ephes. 2.10.) We are his workmanship, created in Christ Jesus unto good works; till we are wrought by God, we can doe none of Gods worke, nor have we any mind to doe it. Now when Elihu saith, My Maker would soone take me away, we may understand it in all these three sences; he that made me this body and soule, when I came in∣to the world, he that ordered my way and state all this while that I have been in this world, he that formed me up into a new life, the life of Grace, and hath made me a new man in this and for another world. This my Maker would soone take me away.

Hence note.

It is good to remember God as our maker.

Man would not make such ill worke in the world, if he re∣membred God his maker, or that himselfe is the work of God. We should remember God our maker; First, as to our being, as from him we receive life and breath. Secondly, as to our well-being, as from him we receive all good things, both for this life and a better. (Eccles: 12.1.) Remember now thy creator (not only that God is a creator, but thy creator, remember this) in the dayes of thy youth; And surely if thou remembrest him well, thou wilt not forget thy selfe so much as to forget the duty which thou owest him. Thinke often upon thy maker, and then this thought will be upon thee alwayes, If I owe my selfe wholly unto God for making me in nature, how much more doe I owe my selfe unto God, for making me a new creature. We ought to live wholly to him from whom we have received our lives. He that hath made us should have the use of us. He hath made all things for him∣selfe,

(Prov: 16.4.) chiefely man, who is the chiefe of all visi∣bles which he hath made. Those two memento's, That we are made by the power of God, and that the price by which we are redeemed is the blood of God, should constraine us at all times and in all things to be at the call and command of God. My Maker

Would soone take me away.

* 1.10We had the same word in the former verse, there 'tis used for accepting a person; here for taking away a person. The Lear∣ned Hebricians take notice of an elegant flower of Rhetorick in this expression; If I take persons, God will take away my person; so we may translate the Text; If I take men, my God will take me away. Yea my maker would not only take me away at last, or (as we say) first or last, but he would make dispatch, and be quicke with me, My maker would

Soone take me away.

Some render, He would take me away as a little thing; But the mind of our translation is, he would take me away in a little time. The originall word beares either signification,* 1.11 and so may the scope of the text; My Maker would take me away as a little thing, he would blow me away as a feather, or as dust, and crush me as a moth; and he would doe it in a moment, in a little time; all the men of the world, yea the whole world is but a little thing before God, and he can quickly take both away. (Isa: 40.15.) Behold, the nations are as a drop of a bucket, and are counted as the small dust of the Ballance; Behold, he taketh up the Islands as a very little thing. Now if Whole Islands, if all nations are such lit∣tle things as drops and dusts, then, what is any one particular man, how big soever he be? And how soone can God take him away! Little things are taken away in a little time. So the word is u∣sed in the second Psalme (v. 12.) If his wrath be kindled but a little, or but, as a little thing; if the wrath of Christ be kindled only so farre that you see but a sparke of it, blessed are they that trust in him; There is no standing before the least wrath of the great God, by the greatest of the sons of men.

We translate, He would soone take me away, or he would doe it in a little time, my ruine needs not be long in working, he

would rid his hands of me presently; to take or snatch a man a∣way, notes three things.

First, A violent death, or a violence in death.

Secondly, A speedy or sudden death, a quick dispatch. When the fire was kindled and the word sent out against Korah, Da∣than, and Abiram, their maker soone took them away; he bid the earth open, and it tooke them away in the twinckling of an eye; they went downe quick into hell. It is sayd of a wicked man in this booke (Chap: 27.21.) The East wind carrieth him away; there also this word is used, that is, judgement like some fierce impetuous winde, shall blow him from his standing, and blast all his glory.

Some give the sence by the effect of fire,* 1.12 My Maker would soone burne or consume me. The word in the Hebrew signifieth to burne, as well as to take away, and we know the burning of a thing is the taking of it quite away; fire makes cleane riddance. And againe Fire or flame riseth up (as a thing that is taken up) into the aire, and that which is burned in the fire may be sayd to be taken up with it. Thus also 'tis translated (2 Sam: 5.20, 21.) David came unto Baal-perazim, and David smote them there, &c. and there they left their Images, and David and his men burnt them; we put in the margin, and David and his men tooke them away; which is the translation here in Job. Either of the readings is cleare and full to the purpose; God hath fire, he hath hell-fire unquenchable for sinners, their maker can quickly con∣sume and burne them up. (Isa: 27.4.) Who would set the briars and thorns in battell against me, I would passe through them and burne them up together. How quickly can the Lord burne wicked men, who like briars and thorns scratch and teare the innocent? wicked men can no more stand before the wrath of God, then briars and thorns can stand before a flaming fire. That's a good reading; ours comes to the same sence, my Maker would soone take me away.

Hence observe.

First, As flattery and accepting of persons are great, so they are very dangerous sins, they are wrath-provoking sins.

If we flatter men, God will not flatter us, he will deale plain∣ly with us. To receive flattery, or to suffer our selves to be flat∣tered,

is very dangerous, as we see in the example of Herod (Acts 12.22, 23.) who having made a very eloquent Oration, The people gave a shout, saying, it is the voice of a God, and not of a man; They gave him flattering titles, or (as some render the for∣mer part of this verse) they wonder'd at his person. But what was the issue of it? Presently (saith the text) the Angel of the Lord smote him, because he gave not God the glory, and he was eaten up with wormes, and gave up the ghost. Thus his Maker tooke him soone away, for taking that glory to himselfe. O take heed of entertaining flatteries when given, we should put them back from us, as we would a poysonous cup. High commendations of Ser∣mons given to the Preacher, may have a sad consequence. When men give much glory to men, 'tis hard for men to give the glory back againe to God. Herod was so pleased and tickled with the glory which the people gave him, that he could not part with it, and so lost himselfe. Because he forgat that he was a worme, he was de∣stroyed by wormes. The translation given us by the Septuagint of this text in Job,* 1.13 complyes fully with that dreadfull example in the Acts; I know not how to give flattering titles, for in so doing the wormes or moths will eate me up. The words of Elihu thus ren∣dred in Job are a threatning assertion, That the wormes shall eate those that give flatteries; and the judgement which fell u••on He∣rod, is an example threatning all those that receive flattering ti∣tiles, with that dreadfull doome of being eaten up by wormes. And doubtlesse, if not that, yet either some other corporal and visible judgement, or (which is much worse) some spirituall and invisible judgement, will overtake those who love either to flat∣ter others, or to be flattered themselves. And as that example shewes how dangerous it is to receive flatteries; so to give flat∣teries, hath in it a double danger.

First, It is dangerous to others. When Parasites flatter Prin∣ces, when Ministers flatter the people, how doth it ensnare their soules? 'Tis hell and death to flatter sinners, and not to deale plainly with them; to give lenitives instead of corosives; to give oyle where vineger should be given; to heale the hurt of the soule deceitfully, is the greatest hurt and wounding to the soule. Flat∣teries are those pillows spoken of in the Prophet (Ezek: 13.18.) sowed to the Arme-holes or elbowes of wicked men, upon which many sleepe without feare, till they dye without hope; yea these

flatteries as well as any falsities and errors of doctrine, whether respecting faith or worship, are that untempered morter, of and against which the Prophet speakes in the same Chapter (v. 10.15.) wherewith some daubed that wall of vaine confidence which others built, while they seduced the people, saying, peace, and there was no peace. How often doe the true Prophets warne the people against these flatteries of the false Prophets. And how sadly doth the Prophet Jeremy bewaile them (Lam: 2.14.) Thy Prophets have seene vaine and foolish things for thee, and they have not discovered thine iniquity, to turne away thy captivity, but have seene for thee false burdens, and causes of banishment; that is, the visions which they have seene, they pretend, at least, to have had from God, but they are their owne dreames and brain-sick phan∣sies, and so the cause of thy banishment; they have undone thee with these deceits, soothing thee up in those thy sins, which pro∣cured thy banishment, and caused the Lord to thrust thee out, and send thee farre away from thine owne Land. They have fed, yea, filled thee with false hopes, till thy condition was hope∣lesse. How many thousands have been destroyed by flatteries both for here and for ever. And if flattery be so dangerous to the re∣ceiver, then

Secondly, It must needs be much more dangerous to the gi∣ver. It is no small sin to palliate or cover the sins of others;* 1.14 But it is a farre greater sin to commend the sins of others, or to com∣mend others in their sin. And we may take the measure of this sin by the punishment of it. When we heare the Lord threat∣ning flatterers with suddaine destruction, doth it not proclaime to all the world, that their sin is full of provocation? The Lord beares long with many sorts of sinners, but not with sinners of this sort. My maker would soone take me away.

Whence note, Secondly.

God can make quicke dispatch with sinners.

As the grace of God towards sinners,* 1.15 so his wrath needs no long time in preparations. When we designe great actions, we must take time to fit our selves. Princes must have time to set out an Army or a Navy, when they would either defend them∣selves against, or revenge themselves upon their enemies; But God can presently proceed to action, yea to execution. He that

made all with a word speaking, can destroy the wicked as soone as speake the word; he can doe it in the twinkling of an eye, with the turning of a hand. My Maker would soone take me away.

Thirdly, Because Elihu, being about to speake in that great cause, sets God before him, and God in his judgements, in case he should speake or doe amisse.

Note, Thirdly.

They that doe or speake evill, have reason to expect evill at the hand of God.

If I should flatter (saith Elihu) my Maker would soone take me away. I have reason to feare he will; not that God takes away every sinner as soone as he sins, (God rarely useth Martiall Law, or executes men upon the place, we should live and walke more by sence then by faith if he should doe so) but any sinner may expect it, God (I say) is very patient and long-suffering, he doth not often take sinners away, either in the act, or immediately af∣ter the act of sin. Yet there is no sinner but hath cause to feare, lest as soone as he hath done any evill, God should make him feele evill, and instantly take him away. David prayeth (Psal: 28.3.) Draw me not away with the wicked, and with the workers of iniquity. There is a two-fold drawing away with the workers of iniquity. First, to doe as they doe; that is, wickedly. Thus many are drawne away with the workers of iniquity; and 'tis a good and most necessary part of prayer, to beg that God would not thus draw us away with the workers of iniquity, that is, that he would not suffer the workers of iniquity to draw us away into their lewd and sinfull courses. Secondly, there is a drawing away to punish∣ment, and execution. In that sence (I conceive) David prayed, Lord draw me not away with the workers of iniquity, who are ta∣ken away by some sudden stroake of judgement; though I may have provoked thee, yet let not forth thy wrath upon me, as thou sometimes doest upon the workers of iniquity: doe not draw me out as cattell out of the pasture where they have been fed and fatted, for the slaughter. Every worker of iniquity is in danger of present death, and may looke that God will be a swift witness a∣gainst him: though most are reprieved, yet no man is sure of that.

Againe, In that Elihu represents God to himselfe ready to take him away, in case of flattery and prevarication in that cause.

Note, Fourthly.

It is good for us to over-awe our soules with the remembrance of the judgements and terrours of God.

'Tis profitable sometimes to converse with the threatnings, as well as with the promises; 'tis profitable to remember what God is able to do against us, as well as to remember what God is able to do for us; Even believers should goe into the dreadfull treasu∣ries of wrath, into the thunders & lightnings of divine displeasure, as well as into the delightfull treasuries of mercy, of love & com∣passion; it is good for a good man to thinke God may take me away, as well as to thinke God will save and deliver me; we need even these meditations of God, to keepe downe our cor∣ruptions, and to fright our lusts. Though it be the more Gospel way to make use of love, yet the Gospel it selfe teacheth us to make use of wrath, (2 Cor: 5.11.) Knowing the terrour of the Lord we perswade men.

Lastly, Note.

When we goe about any great worke, when we are either to speak or doe in any weighty matter, it is good for us to set God be∣fore our eyes, to thinke of and remember our Maker.

As in great undertakings we should remember our Maker, waiting for and depending upon his assistance, strength, and bles∣sing, in what we doe or goe about; so we should remember him to keepe our hearts right. And to remember seriously, believing∣ly and spiritually, that God beholds and seeth us in all our wayes and workes, and that according to the frame of our hearts, and the way that we take in every action, such will the reward and the issue be, cannot but have a mighty command, and an answe∣rable effect upon us. We can hardly doe amisse with ••od in our eye. And therefore as it is sayd of a wicked man (Psal: 10.4.) that through the pride of his countenance he will not seeke after God, God is not in all his thoughts. So David said of himselfe (though in that Psalme he speakes chiefely as a type of Christ) and so in proportion or as to sincerity every godly man saith like David,

Psal: 16.8.) I have set the Lord alwayes before me: because he is at my right hand, therefore I shall not be moved; that is, as I shall not be utterly overthrowne by any evill of trouble, so I shall not be overcome by any evill of temptation: or I shall not be mo∣ved either in a way of discouragement by the troubles I meete with, or in a way of enticement by the temptations I meete with. How stedfast, how unmoveable are they in the worke of the Lord, how doe they keepe off from every evill worke, who set the Lord alwayes before them, and have him at their right hand! Could we but set the Lord before us, either in his mercies or in his terrors, we should not be moved from doing our duty in whatsoever we are called to doe.

Thus farre Elihu hath drawne out his speech, in a way of pre∣face, preparing himselfe for his great undertaking with Job; He hath now fully shewed the grounds why he undertooke to deale with him, and what method he would use in that undertaking. In the next Chapter, and so forward to the end of the 37^th, we have what he sayd, and how he managed the whole matter.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 adverbium seu particula obsecrantis, seu ad horiandi, ut fades, amabo, latinis.
• * 1.2

  Non accipiam, ut sit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quae enal∣lage insolens non est. Drus:
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.4

  Amicus Socra∣tes, Amicus Plato, sed ma∣gis amica ve∣ritas.
• * 1.5

  Quod uni ae∣quum est, non debet alteri in eodem casu esse iniquum.
• * 1.6

  Graeciverteum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cognomi∣nandi per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 re∣verori, et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, mirari per∣sona in reddi∣derunt. Merc: Et deum homini non aequabo. Vulg:
• * 1.7

  Apud hominem Praefatione non utar. Jun: Et apud homi∣nem ne permu∣tem nomina. Coc: Et ad hominem non nutato no∣mine loquar. Merc: Ego non ingra∣tiam ejus tectis verbis utar oc∣cultè eum de∣signans & no∣men proprium immutans. Ver∣bum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sig∣nificat aliquem occultè desig∣nare. Merc: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est muta∣tis rerum nomi∣nibus agere, ut non possis nisi obscurè quid sentiatur intel∣ligi. Cujus con∣trarium est ape∣rire os, et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 appellare. Coc:
• * 1.8

  Multi sunt qui vitia virtuti∣bus vicinis ho∣nestare conten∣dunt & viti∣um omne palli∣ant adumbrata nomenclatura è vicino subjectae virtutis. Basil: in Psal: 61.
• * 1.9

  Nescio cogno∣minare; i. e. Blendiri. Bez:
• * 1.10

  Invoce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tolleret me, al∣ludit ad praece∣dens 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 .q. d. Si capiam faciem me ca∣piet. Coc:
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.12

  Sunt qui 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tolle∣ret me, expo∣nant, combu∣reret me, ut a∣liquando sumi∣tur hoc verbum a flamma, quae in sublimi tolli∣tur. Merc:
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, et me tineae edent. Sept:
• * 1.14

  Non leve sce∣lus est veri∣tatem palliare. Merc:
• * 1.15

  Nescit tarda molimina spi∣ritus sancti gratia.