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

Vers. 3. My words shall be of the uprightnesse of my heart, my lips shall utter knowledge clearly.

In the former verse Elihu called for an open eare, because he opened his mouth, and was about to speak, or had spoken what he had well tasted. In this verse he presseth the same duty, by pro∣fessing all manner of Ingenuity and Integrity in what he was a∣bout to speake. He would speake not only seriously, but honest∣ly, not only from his understanding, but his conscience.

My words shall be of the uprightnesse of my heart, &c.

The meaning is not, that the uprightnesse of his heart should be the subject upon which he would treat, though that be a bles∣sed and most usefull subject, yet it was not the poynt he intend∣ed to discusse: but when he saith, My words shall be of the up∣rightnesse of my heart, his meaning is, my words shall flow from

the uprightnesse of my heart, I will speake in the uprightnesse of my heart, or according to the uprightnesse of my heart; my words shall be upright as my heart is; the plain truth is this,* 1.1 I will speak truth plainly, I'le speak as I thinke, you may see the Image of my heart upon every word, I will speak without dawbing, without either simulation or dissimulation. Some conceive this to be a secret reproofe of, or reflection upon Jobs friends, as if Elihu had suspected them to have spoken worse of Job, then they could thinke him to be in their hearts. But as we cannot judge mens hearts directly, so there is no reason why we should judge so of their hearts conjecturally. It is enough to the purpose, that Elihu asserts his owne uprightnesse without reflecting upon or suspect∣ing the uprightnesse of those, who had dealt with Job before; My words shall be in the uprightnesse of my heart.

This uprightnesse of his heart may have a three-fold Oppositi∣on. First, to passion; Some speake in the heat and fire of their hearts, rather then in the uprightnesse of them; it is good to speak with the heat and fire of zeal in our hearts; but take heed of the heat and fire of passion, I will not speak in the heat, but in the uprightnesse of my heart, saith Elihu.

Secondly, This uprightnesse may be oppos'd to partiality, I will not spare when there is cause to speake home, nor presse, nor load thee with any thing where there is not cause for it.

Thirdly, This uprightnesse in speaking,* 1.2 may also be oppos'd to speaking without cleare ground or proofe. And 'tis supposed that Elihu aymed more specially at this, Jobs friends having been so high in his reproofe, charging him with divers things for which they had no proofe, but only a vehement suspition. The words of Eliphaz are full (Chap: 22. 5.) Is not thy wickednesse great, and thine iniquities infinite? for thou hast taken a pledge from thy brother for nought, and stripped the naked of their Clothing: Thou hast sent widdowes empty away, and the armes of the father∣lesse have been broken: Surely Eliphaz could not speak this in the uprightnesse of his heart, knowing it to be so, though he spake it in this uprightnesse of his heart, that he really thought it to be so. Which kind of uprightnesse Paul had in persecuting the Saints, (Acts 26.9.) I verily thought with my selfe, that I ought to doe many things contrary to the Name of Jesus of Nazareth. Thus Jobs friends verily thought he had done many Grosse things con∣trary

to the Law of God, but they only thought so, they could not prove it; This is a lame kinde of uprightnesse, and in opposi∣tion to this Elihu might now say, I will not charge or burden thee with any thing but what I know to be true, and had even from thy own mouth. My words shall be of the uprightnesse of my heart.

I shall not stay to give particular notes from these words, according to this three-fold opposition; The reader may im∣prove them in that, as he hath occasion; Only in Generall Observe.

The heart and tongue should goe together.

The tongue should alwayes be the hearts Interpreter, and the heart should alwayes be the tongues suggester; what is spo∣ken with the tongue should be first stampt upon the heart, and wrought off from it. Thus it should be in all our Communica∣tions and exhortations, especially when we speak or exhort about the things of God, and dispence the mysteries of heaven. Da∣vid spake from his heart while he spake from his faith (Psal: 116.10.) I believed, therefore have I spoken. Believing is an act of the heart, with the heart man believeth; so that to say, I belie∣ved, therefore have I spoken; Is as if he had said, I would never have spoken these things, if my heart had not been cleare and up∣right in them. The Apostle takes up that very protestation from David (2 Cor: 4.13.) According as it is written, I believed, therefore have I spoken; we also believe, and therefore speak; that is, we moved others to believe nothing but what we believed, yea, were fully assured of, our selves, as the next words of the Apostle import, Knowing, that he which raised up the Lord Jesus, shall raise up us also by Jesus, and shall present us with you. To speak what we in our hearts believe, is to speak in the upright∣nesse of our hearts.

Some speak without their hearts, that is, coldly, they have no heart at all in speaking; as some heare without their hearts, only with their eares; so some speak without the heart, only with the tongue.

Secondly, Others speake what was never in their hearts; They have no experience in themselves of what they say to o∣thers. They throw out their words at a venture. It is sad to

speak that as a truth, or a Comfort to others, which we have not found in our selves, that is, have not felt the operation of it up∣on our owne hearts. How are they to be lamented, who speak of the things of God as a Stage-player, who acts the part of, or Per∣sonates a Prince, being himselfe but a poore plebeian. It is bad to speak without our hearts, or coldly, but 'tis worse to speak what was never in our hearts, or hypocritically.

Thirdly, Not a few speak quite against their hearts; these are at farthest distance from speaking in the uprightnesse of their heart; they speak with a false and malicious heart, they speak with a deceitful and double heart, with a heart and a heart. There are three wayes wherein men speak against their owne hearts and Consciences.

First, In the profession which they make of themselves, (Rev: 2.9.) Christ writing to the Church of Smyrna, saith, I know thy faith and patience, &c. and the Blasphemy of them who say they are Jewes and are not, but lye, &c. And so at the 9^th verse of the 3^d Chapter, Which say they are Jewes and are not, but doe lye. We are not to understand it strictly, that they professed themselves to be of the Nation of the Jewes, the Chil∣dren of Abraham. A Jew there is, any one that holdeth out a profession of the faith of Christ. Old Testament words are often applyed to the New Testament, or Gospel state; they say they are Jewes, that is, true believers, but they are not, and doe lye; to lye, is to goe against a mans mind, against his Conscience; they make a great profession of godlinesse and holinesse, of Christ and his wayes, and they lye at every word; for indeed they are the Synagogue of Satan. Thus at this day some make profession before the Church of God, and by such profession get admittance into the Church of God, who yet belong to the Synagogue of Sa∣tan. The Apostle John speakes of such, (1 Ep: Joh: 2.19.) They went out from us, but they were not of us; that is, they were not truly of us, though they once desired to come in and joyne themselves to us, and for a time walked with us.

Secondly, The tongue speaks against the heart many times in the promises which men make to others of what they will doe. O what Courtesies and friendships will some men professe! they will tell you aloud how they love you, and how much they are your servants, while there is nothing in their hearts, but deceit

and guile, yea possibly nothing but wrath and revenge to death. Thus Ishmael went out weeping all along as he went (Jer: 41.6.) and sayd, Come to Gedaliah, the son of Ahikam, yet he invited them into the City as poore birds into a snare, to destroy them presently; He was seemingly troubled at their affliction and wept, but his were Crocodiles tears, he murthered them as soone as he had them in his power.

Thirdly, Some speake against their hearts doctrinally or in the Doctrines which they propound and teach. There are three sorts who speak amisse doctrinally.

First, Some speak that which is not right in the uprightnesse of their hearts; or, I may say, they speak that which is false with a true heart; that is, they think it to be a truth which they ut∣ter, when 'tis an error, and will be found so at last. When ever we see different opinions stifly maintained among honest and god∣ly men, (which though it be a very sad sight, yet it is too often seene, in that case I say) one side alwayes speaks that which is false with a true heart, and utters error uprightly. The truth is, some men defend an error with better and more honest hearts, then some others defend the truth. For

Secondly, There are such as speak right without any up∣rightnesse of heart, or they speak truth with a false heart; this Elihu specially professeth against; he would not only speak that which was right, but with uprightnesse. The Apostle found se∣veral teachers of this second sort (Phil: 1.16, 17, 18.) Some preach Christ, that is, the Gospel, yea the truth of Christ in the Gospel, (else the Apostle would not have rejoyced in it, as he professeth he did at the 18^th verse, I therein doe rejoyce, yea and will rejoyce.) Yet these men did not preach in the uprightnesse of their own hearts; for, saith he, Some Preach Christ out of en∣vy and strife, and some out of good will, (they preached Christ, pure Gospel, yet not with pure hearts, for, he adds, they did it) suppo∣sing to adde affliction to my bonds; They preacht to oppose the Apostles more then to set up Christ, and though they preached the truth, yet they did it more in pretence then in truth; as 'tis sayd at the 18^th verse. The same Apostle speakes of others, (2 Cor: 11.13, 14.) who preached what was true for the mat∣ter, and yet he calls them false Apostles, deceitfull workers, trans∣forming themselves into the Apostles of Christ, and no marvell, for

Satan himselfe is transformed into an Angel of light. They formed and shaped themselves into Angels of light, and tooke up the doctrine of the faithfull Apostles of Jesus Christ in some things, yet they did it not in the uprightnesse of their hearts, but that they might weaken the estimation of the true Apostles in the hearts of the people, and set up themselves there, that so in o∣ther things they might with greater efficacy or more effectually, mis-lead them or draw them into error. Thus some are found speaking lyes in the truth of their hearts, and others speaking truth in the falsenesse of their hearts.

Thirdly, Many speak that which is false with a false heart; This is the height of wickednesse. The Apostle prophesieth of such (1 Tim: 4.2.) Who shall speake lyes in hypocrisie: the mat∣ter they speak is a lye, and they speak it with a base and false heart too. And therefore he saith of these in the same verse, Their consciences are seared with a hot iron; that is, they are insencible both of the mischiefe they doe, and of the misery they must suffer.

Elihu professeth himselfe to be none of all these; He spake that which was right and true in the uprightnesse and truth of his heart. Such a one the Apostle directs the Gospel Deacon to be, (1 Tim: 3.9.) Holding the mystery of faith in a pure Consci∣ence, which is the same with an upright heart. And he tells us (1 Thes: 2.4, 5.) That himselfe did not use any guile in the ministration of the Gospel. He had truth on his side, and he had truth in his heart, as he also professed to his Brethren the Jewes, (Rom: 9.1, 2.) I speak the truth in Christ, I lye not, my Consci∣ence also bearing me witnesse in the holy Ghost, &c. And againe, (2 Cor: 2.17.) We are not of those that Corrupt the truth; we speak the truth, and speak it truly. He is a better speaker that speaks with an upright heart, then he that speakes with an elo∣quent tongue; He is the happy speaker, who speakes more with his heart then with his tongue, that can say with Elihu to Job, My words shall be of the uprightnesse of my heart. Words spoken of that subject, and words flowing from that subject, are lovely words. Of this latter sort saith Elihu to Job, My words shall be.

And my lips shall utter knowledge clearly.

Job had charged his three friends (Chap: 13. 4.) that they

were forgers of lyes.* 1.3 This Elihu engageth against, while he saith, My lips shall utter knowledge clearly.

The word here translated Clearly, is rendered two wayes.

• First, As an Adjective.
• Secondly, As an Adverb.

Many render it as an Adjective, My lips shall utter cleare knowledge, or distinct knowledge; cleare as to the matter; pure, plaine, without any adulteration, deceit, or guile, as to the man∣ner. So the word is often used, I might give you many Scrip∣tures for it. The Prophet speaking in the person of Christ (Isa: 49.2.) saith, He hath made me a polished shaft, the Hebrew is, a pure shaft, a glittering, shining shaft. (Jer: 5.11.) He made bright his arrowes, there this word is used. It is applyed also to Chiefe men (1 Chron: 7.48.) These were Choyce men, pure men. So saith Elihu (My lips shall utter cleare shining pure knowledge.)

Hence note.

We should speak cleare truth. Truth without mixture, truth well winnowed, doctrine well refined.

The commandement of the Lord is a pure word, (Psal: 19.8.) There's not any dross at all in it, 'tis like silver tryed seven times in the fire (Psal: 12.6.) The Prophet among other blessings which God promiseth to his Church and people, hath this (Isa: 30.24.) The Oxen likewise and the young Asses that eare the ground shall eate cleane Provender, free from the straw, and chaff, dust and darnel. But may we not here renew the Apostles question, (1 Cor: 9.9, 10.) Doth God take care for oxen? or saith he it altogether for our sakes? for our sakes no doubt it is written; That the mouth of the oxe treading out the corne, should not be muzzl'd, was written for the Ministers sake, to assure them, that while they labour in the Gospel to feed souls, their bodies should be fed. And that the oxen and young asses shall eate cleane pro∣vender, was written for the peoples sake, to assure them, that Christ would send them such Ministers as should feed them with pure holy wholesome doctrine, not with the chaffe of unwritten traditions, nor with the mixtures of humane i••••entions. They should be taught cleare knowledge, as Elihu here speaketh. This mercy was also prophecied (Zeph: 3.9.) Then will I turne to the people a pure language, or a Clean lip: it is this word, that is,

what they speak, shall be pure truth. Their language shall be, not only Grammatically pure, proper and genuine, but Theological∣ly pure, without any tincture of error in it.

Secondly, As the word is taken (according to our translati∣on) Adverbially.

Note.

We ought to speake truth clearly.

Some speake cleare truths, who yet doe not speak them clear∣ly. They speak great truths, yet obscure them in their own way of expressions; they who wrap up sound doctrine in hard un∣couth words, or deliver it in an unnecessary multitude of words, doe rather puzzle and confound their Auditors, then enforme or instruct them. And they who speak not knowledge clearly, are like those who mud the waters, or raise a dust in the ayre, which will not let others see distinctly what they hold or put in ei∣ther. Speaking in darke words and strange notions, is like speak∣ing in a strange language. They only speak profitably, who speak clearly. We commonly say, Truth seekes no corners, truth would not be hid. What are obscure and ambiguous words, words of a doubtfull construction and interpretation, but corners, wherein many hide truth, while they pretend to speak and publish it. Such speakers as wel as they who speak in an unknowne language, are Barbarians to their hearers. And therefore as the Apostle in reference to an unknowne tongue, so should we say in reference to any covert or obscure way of speaking in our owne mother tongue, We had rather speak five words that others may be edified, then ten thousand words in hard and strange expressions. Though we speak in a knowne language, yet doubtfull words hinder edifying as much as an unknowne language doth; yea such are as a forrei∣ner to their hearers, while they speak in their owne Country tongue: 'Tis a speciall gift of God, to speak knowledge clearly. The Apostle hath left that excellent advice with all who are cal∣led to speak the great things of eternall life, (1 Pet. 4.11.) If any man speak (that is, if he speak about the things of God, di∣vine things) let him speak as the Oracles of God. What are they? The oracles of God are the knowne word of God. But how are those oracles to be knowne? Surely as God spake them, plainly and clearly; The oracles of God were spoken without ambigui∣ty,

therefore let no man speake them as the oracles of the devil were spoken, or as the devill spake his oracles, that is, ambigu∣ously and doubtfully; The devill of old gave out all his answers and oracles doubtfully and darkly to his darke and blinded vo∣taries; what he sayd might beare severall Constructions. And he spake so on purpose, that whatsoever the event or issue proved to be, he (though the father of lyes) might have the reputation of speaking truth.* 1.4 The Devils oracle gave Croesus such an answer as he might Interpret either of a great successe, or of a great over∣throw, when he asked counsel about his warres. And when Saul came to Enquire of the Witch of Endor, that is, of the Devill, (1 Sam: 28.11.) he gave him a doubtfull resolve; To morrow shalt thou and thy Sons be with me (v. 19.) Which ambiguous an∣swer might be understood as of the next day following, so indefi∣nitely of any day neere approaching. Satan loves not to speake knowledge clearely. But the servants and messengers of Christ, must use great plainness of speech while they are treating of and giving out the mind of God to his people; and be carefull that as the doctrine is sound which they deliver, so there may be a clearness in their delivering of it. Their lips (as Elihu en∣gaged his should) ought to utter knowledge clarely.

Notes

• * 1.1

  Sincerè et abs∣que ullo suco proferam animi mei sensa. Bez;
• * 1.2

  Non loquar ad calumniendum vel ad rid••n∣dum, sed sim∣plici animo ad veritatem ma∣nifestandam. Aquin:
• * 1.3

  Quia tribus a∣micis Jobus im∣posherat, quod essent fabrica∣tures menda••ij, hoc a se ex••l••∣dit dicens & sententiam la∣bia mea puram loquentur. A∣quin: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 purum planum perspi∣cuum, a fuco a∣lienum sincerum & ab omni scoria doli aut mendacij pur∣gatorem. Merc:
• * 1.4

  Croesus Halym penetrans mag∣nam perver••et opum vin.