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. 33. Vers. 1, 2, 3.

Wherefore, Job, I pray thee, heare my speeches, and hearken to all my words.

Behold now I have opened my mouth, my tongue hath spoken in my mouth.

My words shall be of the uprightnesse of my heart: and my lips shall utter knowledge clearely.

ELihu having spent the whole former Chap∣ter in prefacing to Jobs friends, directs his speech now to Job himselfe; yet not without a renewed Preface, as will appeare in open∣ing this Chapter. Wherein we may take no∣tice of foure heads of his discourse.

First, We have his Preface in the seven former verses of the Chapter.

Secondly, A proposition of the matter to be debated, or of the things that Elihu had observed in Job's speech about this Controversie, from the 7^th verse to the 12^th.

Thirdly, We have his confutation of what Job had affirmed, from the 12^th verse to the 31^th.

Lastly, We have his conclusion, exciting Job to make answer to what he had spoken, else to heare him speaking, further in the three last verses of the Chapter.

Elihu in his Preface, moves Job about two things; First, to at∣tend what he was about to say.

Secondly, To make reply to and answer what he should say.

Elihu moves Job to the former duty severall wayes.

First, By a mild Entreaty and sweet Insinuation in the first verse; Wherefore, Job, I pray thee, heare my speeches, and hearken to my words. As if he had sayd, I doe not come authoritatively and ri∣gorously

upon thee, to command or demand thy attention, but as a faithfull friend I desire thee to attend unto my speech, and hearken to my voice.

Secondly, He moves him to heare, by professing his own rea∣dinesse and preparednesse to speak, in the 2^d verse; Behold now I have opened my mouth, my tongue hath spoken in my mouth; that is, I have been (as it were) tuning my instrument, and fitting my selfe for discourse, let me not loose my labour nor my study.

Thirdly, He moves him to attend from the sincerity and gra∣cious Ingenuity of his heart in that which he had to say to him. This he layeth before him in the 3^d verse; My words shall be of the uprightnesse of my heart, and my lips shall utter knowledge clearely. What better Encouragement to heare! And

Fourthly, Elihu moves him to heare from the Consideration of his present state, as a man, not only made by God, but by him instructed for the work which he had undertaken, the former of which is Exprest, the latter Implyed in the 4^th verse; The Spirit of God hath made me, and the breath of the Almighty hath given me life. Thus Elihu Calls out Job to heare. And

Secondly, As he invites him to heare what he had to say, so he provokes him to answer what he should say, vers. 5. If thou canst answer me, set thy words in order before me, stand up. As if he had said, Be not discouraged, take heart man, doe thy best to defend thy selfe, and make good thy owne cause against what I shall say; Spare me not; Doe thy best, thy utmost.

Having thus encouraged him in General to answer, he pro∣ceeds to give him two speciall Motives.

First, From their Common state or Condition, in the 6^th verse; Behold, I am according to thy wish in Gods stead; I also am formed out of the clay. As if he had sayd; You have often desired to plead with God, or that God would heare your plea; now consider, I am in Gods stead, though a man like your selfe.

Secondly, He encourageth him from the tendernesse of his spirit toward him, respecting his present Condition, promising to deal with, or treate him fairely, gently, in the 7^th verse; Behold, my terror shall not make thee afraid, neither shall my hand be hea∣vy upon thee. That favour Job h••d asked of God, in the 9^th Chapter••; Let not thy terror make me afraid. Now saith Elihu, tha•• which thou didst fear from God, thou needest not at all feare

in dealing with me, My terror shall not make thee afraid, &c. Thus Elihu begins with Job, that he might lead him to receive fairely, or answer fully what he had to say.

The three first verses of the Chapter, Containe the first part of the Preface, wherein Elihu excites and calls forth Jobs atten∣tion by those foure Considerations already distinctly proposed, the first whereof is layd downe,

Vers. 1. Wherefore, Job, I pray thee, heare my speeches, and heerken to all my words.

Elihu begins very mildly, sweetly, insinuatingly, even en∣treatingly, and beseechingly, Wherefore

I pray thee.

The word which we translate, I pray thee, is in the Hebrew language a monasyllable adverb of obsecration or exhortation. I pray thee.

Hence note.

'Tis good to use gentlenesse towards those with whom we have to deale, especially with those who are either outwardly affli∣cted, or troubled in spirit.

Entreaties have great power; and therefore though the Pro∣phets and Apostles speake sometimes in a threatning way, and command attention upon utmost peril, yet for the most part they bespeake it with Entreaties, (2 Cor: 5.20.) Now then we as Embassadors for Christ, as though God did beseech you by us, we pray you in Christs stead be ye reconciled to God. The Apostles went about a begging, as it were, with this message, with the best message that ever was carried forth to the world, Reconciliation unto God; we pray you. And againe (2 Cor: 6.1.) We then as workers together with him, beseech you also that you receive not the grace of God in vaine; that is, the doctrine of the Gospel hold∣ing forth the grace and favour of God freely in Jesus Christ, (1 Thes: 4.1.) Furthermore, we beseech you brethren, that as ye have received of us how ye ought to walke and to please God, so ye would abound more and more. As he did beseech them not to receive the grace of God in vaine, so he did beseech them to a progress in & an Improvement of that grace. Again (1 Thes: 2.7.)

We were gentle among you, even as a Nurse cherisheth her Chil∣dren; how tender is a nurse to the infant hanging at her breast, or dandled on her knee. Speak ye Comfortably to Jerusalem, was the Lords direction when she was in her warfare; that is, in a troubled and afflicted condition. (Isa. 40.2.) The Hebrew is, Speak to her heart; speak such words as may revive her heart, and adde fresh spirits and life to her. The Apostles rule for the restoring of those that are fallen, is, that they should be kindly treated (Gal: 6.1.) Brethren, if a man be overtaken in a fault, ye that are spirituall restore such an one with the spirit of meeknesse. It is a great poynt of holy skill so to order a reproofe as not to provoke; so to speak as to speak open, or pick the lock of the heart; Affectionate Entreaties are blessed pick-locks, which doe not straine the wards, but effectually lift up the holders and shoote the bolt of the heart, causing it to stand wide open to re∣ceive and take in the truth of promises, counsels and reproofes. Meeke words meeken the spirit. 'Tis hard to refuse what we perceive spoken in love; and if any thing will soften a hard heart, soft language is most likely to doe it. When Abigail came out and met David upon his way, hot upon revenge, yea having (up∣on the matter) sworn revenge against Nabal and his house, yet her Entreaties and mild words overcame that mighty warriour, at least, took off the edge of his spirit, and of all his party, (1 Sam: 25.33.) Nor did he only accept of or submit to her counsel, but gave thanks both to God and her for it; Blessed be the Lord, and blessed be thy advice, which hast kept me this day from shedding-blood. Gentle words, like gentle raine, soake deep, and make the soule, like a fruitfull tree, bud and blossome. For as passion in the speaker, begets passion in the hearer, and heate brings forth heate, so kinde and kindly words, are not only most usefull, but most powerfull. There is a rebuking, and that Cut∣tingly, or a speaking of cutting words, usefull in some cases, then especially, when sinners have not only done evill, but are setled and resolved in it. But in case of affliction, specially of inward affliction, or trouble of spirit, soft words are best and doe best. Heare, I pray thee, saith Elihu.

And hearken to all my words.

Here's hearing, and hearkening, to hearken is more then to

heare; to heare is barely to receive the sound of words; but to hearken is to take up the sense of them, or as it were to suck out the strength and sweetnesse of them; to hearken is to weigh or ponder every tittle spoken, and take the value of it. The word in the text, which signifies to hearken, hath a singular elegancy in it. One of the Rabbins renders, Eare my words; heare my words and Eare them. The same word which in the verbe signifies to hearken, which is the worke of the eare, signifies also the eare, or instrument of that worke in the noune. To eare words, notes the most diligent attention, as to eye a thing, notes the most ac∣curate inspection. The word signifies also the beam of a bal∣lance, because by the eare, or by the two ears (as by a ballance) words are tryed and poysed, whether they are weighty and so∣lid, or light and chaffy; when Elihu saith, hearken to, or weigh my words, he intimates that he meant to speak words which had worth in them, or that he meant to speak matter more then words. And therefore he would not have a word lost, Hearken, saith he,

To all my words.

To all, not to this or that only, but to all; As if he had sayd, I intend not, and I hope I shall not speak one needlesse or unusefull words; not a word beside the businesse. Therefore hearken to all my words.

Hence note; First.

They who speak to instruction, admonition or exhortation, should not use one word more then is usefull, not a word more then is to the purpose.

Seeing, every idle word that men shall speak, they shall give ac∣count for it in the day of Judgement, (Math: 12.36.) How should every man take heed of speaking an idle word, a word of which he can give no good account for any good it is likely to doe. Idle words will make sad worke one day, and words of no value or account, will turne to a heavy account in the great day. That's an idle word, which doth neither worke the heart for good, nor streng∣then the hand to or in a good worke. And if we should be carefull not to speake one idle word, or not one word unworthy to be heard, how should we avoyd evill words, or words which corrupt the hearers.

Secondly, As the words referre to that duty which Elihu minds Job of, and moved him to, Hearkning to all his words.

Note.

They who heare, especially about holy things and soule-matters, should heare all.

One word should not be lost, when every word is precious. We gather up the filings and least dusts of Gold. The eare should gather all that truth which the mouth scatters, and the heart should lay it up as treasure. We may charge many sorts of men with deficiency at eare-worke. And surely if men will not heare all that they ought to believe and doe, they can neither doe nor believe any thing that they heare.

First, Some will not heare the word at all, they are like the deafe Adder stopping their eares at the voyce of the charmer, charme he never so wisely to them.

Secondly, Others thinke that there's not a word more to be heard, but what they have heard already, who can speak what they know not?

Thirdly, There are few who hearken to any word that is spo∣ken; that is, who make it their businesse to heare, who heare with diligence, and labour at it. As it is a great labour to speak, so I assure you, it is no small nor easie labour to heare, if you heare indeed and as you should. To heare the word is the exer∣cise of the whole soule. Among many hearers, there are but few hearkeners, such I meane as weigh and consider what they heare.

Fourthly, There are very few who heare and hearken to all the words of righteousnesse and salvation. As some though they heare all, yet hearken to halves, so others will heare but halfe, or only so much as pleaseth them of what is spoken. When the King of Judah (Jer: 36.23.) had the Role brought to him which Baruch had written from the mouth of Jeremiah, he heard three or foure leaves of it read to him as he sate by the fire, and then he caused it to be cut with a penknife and cast into the fire; He did not read it out, he had enough of it, he had (as we say) his belly full, but his heart was altogether empty, he was very angry and vext at the word, but not at all humbled nor affected with it; and therefore would not heare all those words.

Againe, To hearken is to obey, to submit and yield up our selves to the truth we heare. Samuel tells Saul (1 Sam: 15.22.) To obey is better then sacrifice, and to hearken then the fat of Rams; to obey and to hearken is the same thing; the obedient eare is the hearkening eare. Mine eare hast thou opened (saith Christ, Psal: 40.6.) This opening or digging of his eare (as we put in the Margin) signified his readinesse to obey, as 'tis expressed (v. 7, 8.) Then sayd I loe I come; I delight to doe thy will O my God. And in reference to this he had sayd before (v: 6.) Sacri∣fice and offering thou didst not desire, burnt-offering and sin-offering hast thou not required; that is, for themselves, or comparatively to that, which in the volume of thy booke is written of me, that I should doe. Which clearely expounds and is almost the same in termes with that of Samuel; To obey is better then sacrifice, and to hearken, then the fat of Rams. Thus Elihu presseth Job to hearken to all his words obedientially, or to hearken with a pur∣pose to obey. Take a few Considerations, why we should both heare and hearken to, that is, obey, the whole mind of God, all those words which have the stamp of divine authority upon them.

First, All the words of God are alike holy and true, pure and precious. Though some truths are more necessary to be knowne and believed then others, yet all are necessary; nor can we be discharged from the duty of hearing and obeying any one of them, if called.

Secondly, There is a like or the same power and authority in all the words of God; so that to neglect or slight any one word, is to put a slight upon the authority of God himselfe. There is but one Law-giver and word-sender.

Thirdly, Not to submit to any one word (though it be sup∣posed we hearken to all others) drawes upon us the guilt of non-submission or disobedience to the whole word of God. That's the Apostles conclusion (James 2.12. ver.) Whosoever shall keepe the whole Law, and yet offend in one poynt, he is guilty of all; for though in many things we offend all, yet there is a Go∣spel-sence wherein we are said to keep the whole Law of God. And so the Apostles meaning is, that whosoever shall give him∣selfe a loose or a liberty, whosoever shall dispence or indulge himselfe in breaking any one Command of God, he breakes all,

that is, he declares himselfe ready to break all, if he had a like occasion or temptation.

Fourthly, We would have all our words hearkened to by God, we would have God grant all our Petitions, all our requests, and supplications, and shall not we hearken to and obey all the precepts of God? Shall we not receive and believe all his pro∣mises and threatnings?

Fifthly, As we desire God would, so God hath promised to heare all our words, even all the requests of his people which are according to his will. Christ speakes without restriction (Math: 21.22.) All things whatsoever ye aske in my name, believing ye shall receive. And againe (John 14.13, 14.) Whatsoever ye shall aske in my name, that will I doe, &c. Nor are there any restricti∣ons upon the promises of God in granting and doing what we aske, but only these two; First, that we aske right things; Se∣condly, that we aske aright. Now if the Lord hath promised to hearken to all our words, not to this or that, but to all our words which are according to his will, (we have no liberty to aske be∣yond the will of God, beyond the rule of Scripture, nor can we aske any thing beyond that, but it is to our hurt and damage, now if God (I say) will hearken to all our words) should not we hearken to all his?

Lastly, The condition upon which God hath promised to heare all our words, is, that we should be ready ro heare and hearken to all his words, (1 John 3.22.) Whatsoever we aske we receive, because we keepe his Commandements, and doe the things that please him. It were not confidence, but highest and most hatefull impu∣dence, to expect that God should please us by giving us what we aske, while we refuse (which is the condition of that pro∣mise) to doe the things that please him. Thus Elihu would have Job hearken to all his words, he being about to speake, not his owne, but the words of God. And that Job might ••ot delay the opening of his eare to heare, Elihu tells him further in the next verse, that himselfe had already opened his mouth to speake.

Vers. 2. Behold now I have opened my mouth, my tongue hath spoken in my mouth.

This phrase of opening the mouth, imports foure things.

First, That a man hath been long silent; they that are full of talke, and speake out of season, may be said to have their mouth alwayes open, rather then at any time to open their mouthes. But Elihu professed in the former Chapter that he had waited as a Disciple to heare and to learne, and had waited with utmost patience; therefore he might well say, Behold now I have opened my mouth, and taken upon me to speake. So (Chap: 3.1.) after Job had sate silent a great while, it is said, Then Job opened his mouth, and cursed the day of his birth; Thus to open the mouth, intimates much silence or forbearance of speech, and long ex∣pectation of a season or opportunity to speake.

Secondly, Opening the mouth, implyeth as speaking after much silence, so with much prudence. A fooles mouth is there∣fore sayd to be alwayes open, because whensoever he speaketh, he is found speaking imprudently and impertinently. But a wise man will not speake, unlesse he may speake to purpose, and so opens his mouth to speake. Solomon saith, (Prov. 24.7.) Wis∣dome is too high for a foole, he openeth not his mouth in the gate; that is, he is unfit to speak in the presence of wise and judicious men, he may open his mouth in the streets, and in common Com∣pany, but he opens not his mouth in the gate, where the Elders and Magistrates used to meete and judge the weightiest matters. There is a foure-fold Consideration to be had, as to the due open∣ing of the mouth, (And 'tis no small matter to open the mouth with those Considerations.)

First, Consideration is to be had of the place and Company where, and to whom we speake. We must not cast pearles before swine, nor give strong meate to children.

Secondly, The time and season wherein we speake must be considered; every truth is not fit for every time. Christ would not speak all at once to his Disciples, for this reason, (John 16.12.) I have many things to say unto you, but ye cannot beare them now; and because ye cannot beare them now, therefore I will not say them now.

Thirdly, Consideration is to be had how and in what way to speake, whether inst••uctingly, or exhortingly, reprovingly, or Comfortably, we should alwayes labour to divide the word of God, and what we speake from it aright, giving every one his proper part and portion. Then a man opens his mouth to speake,

when he Considers how to sort his speech according to the state of things and persons before him.

Fourthly, Consideration is to be had of the end or tendency of speech, what our ayme and mark is; we say, a fooles bolt is soone shot, he Considers not his ayme and mark in speaking; he that opens his mouth, looks to his mark, and drives a designe, or hath a purpose in every word that passeth from him.

Thirdly, This phrase of opening the mouth, notes liberty of speech, or boldnesse in speaking; when a man doth not speake in his throat, as untaught children doe, nor in his belly, or in a bot∣tle, as Witches and Sorcerers are sayd to doe, that peepe and mutter (Isa: 8.19.) When a man (I say) doth not speak any of these covert wayes, but freely and liberally, then indeed he opens his mouth to speake. We have that Expression in the pro∣mise, (Ezek. 29.21.) In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them, and they shall know that I am the Lord; That is, I will give thee boldnesse, and liberty of speech: time was when thou didst not dare to ••peake a word for God, or of God, of his praise, name and worship, or if thou didst it was but in a Corner, or whisperd in secret; but the time shall come when I will give thee the opening of the mouth; thou shalt speak my truth and praises boldly: and the Enemy shall know that I the Lord have procured thee this liberty. 'Tis a great mercy when God gives his people the opening of the mouth, or liberty of speech, to speak boldly, no man hindring, no nor so much as dis∣couraging them. The Prophet makes that the character of an e∣vill time, when the prudent keep silence, (Amos 5.13.) As in evill or calamitous times, it becomes the Godly prudent to be wil∣lingly silent, adoring the justice of Gods severest dispensations towards them with patience and without murmuring at his hand. So in some evill times they are forced to keepe silence, (though as David spake, Psal: 39.2.) their sorrows be stirred) either lest by speaking, even nothing but truth and reason, they draw fur∣ther sorrows upon themselves; or because they see it but lost la∣bour to speake to a people obstinate and resolved on their way.

Fourthly, This phrase of opening the mouth to speake, notes the things spoken to be of very great worth, such as have been long concocted and digested, and at last ready to be brought

forth, as out of the treasury of an honest and understanding heart. The heart is the treasury of words, there they are stored up: and from thence issued forth; as Christ saith, Out of the abun∣dance of the heart the mouth speaketh. As there is a stock of evill words in the hearts of evill men, so of good and gracious words in the hearts of Godly men, and when they open their mouthes (according to this notion) it is to bring forth the treasures, and riches of their hearts, to bring forth the gold and silver and preci∣ous things stored up there; all these are very usefull interpreta∣tions of this phrase; and I might give distinct observations from them, but it may suffice to have named them. I shall only adde that the last is conceived by some to be chiefely intended in the latter branch of this verse.

My tongue hath spoken in my mouth.

This seems a strange Expression; where should the tongue speak but in the mouth? when the tongue is out of the mouth, can it speak? as the mouth cannot speak without the tongue, so the tongue cannot speak out of the mouth: why then doth he say;

My tongue hath spoken in my mouth?

The Hebrew is, In my palate, the palate being a part of the mouth, and one speciall Instrument of speech (Naturalists reckon five, The lips, the tongue, the teeth, the palate, & the throat) 'tis put for all; but there is more in it then so, for every man speaks in his mouth, or by the palate which is the heaven, roofe or cieling of the mouth. Therefore when Elihu saith, My tongue hath spoken in my mouth, or in my palate; The palate may be considered as the instru∣ment of tasting as well as of speaking. We say such a thing is ve∣ry savory to the palate; And we call that Palate wine, which is quicke and lively, briske and pleasant to the tast. Thus when E∣lihu saith here, My tongue hath spoken in my mouth or palate; His meaning is; I have uttered only that which I have wel con∣sidered, what my tongue hath spoken to you, I have tasted my selfe; I have put every word to my palate; For as a man that that tasteth wine or any other sapid thing, must have it upon his palate, before he can make a Judgement, whether it be sweet or sharpe, quick or flat: so faith Elihu, my mouth hath spoken in my palate, I tasted my words before I spake them.

Hence note.

Judicious and wise men will tast and try what they intend to speake before they utter it.

The speaker presents his words to the tast of the hearer; For as this Scripture hath it at the 3^d verse of the next Chapter, The eare tryeth words, as the mouth tasteth meat; now he that ventures his words to the tast and censure of others, had need take a tast of them before he doth it. My tongue hath spoken in my mouth.

Secondly, From the scope of Elihu in adding this, namely, to gaine attention,

Note.

There is great reason we should heare that carefully, which the speaker hath prepared with care.

They who regard not what they speake, deserve no regard when they speake; but a weighing speaker, should have a weigh∣ing hearer. And what any mans tongue (in the sence of Elihu) hath spoken in his mouth, that we should heare, not only with our eare, but with our heart. This a strong argument to quicken attenti∣on, yet Elihu gives in another, and a stronger in the next verse.

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, 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, 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. 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. 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

• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 adhortar∣tis vel exci∣tantis tum eti∣am obsecran••••.
• Os aperire di∣cuntur apud Hebraeos, qui instituunt ser∣monem serium et de re gravi. Pisc:
• Inde videtur dici 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 py∣tho, quod ob∣sessi vel uti u∣tres inflati tur∣gescant & spi∣ritus immundus ex illorum ven∣tre respondeat.
• Os aperire est bene discussa et praemeditata habere dicen∣da. Bold:
• Palatum ••ris coelum est. Drus: Praemeditata et quasi intelli∣gentiae meae palato praegu∣stata sum prola∣turus. Bez: Bene sapui ver∣ba mea ante∣quam illa effe∣rendo tibi ali∣is{que} sapienda et gustanda tra∣derem. Bold: Non sequarver∣ba aliorum, sed propries con∣ceptus enuncia∣bo. Aquin:
• Sincerè et abs∣que ullo suco proferam animi mei sensa. Bez;
• Non loquar ad calumniendum vel ad rid••n∣dum, sed sim∣plici animo ad veritatem ma∣nifestandam. Aquin:
• 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:
• Croesus Halym penetrans mag∣nam perver••et opum vin.