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. 4, 5, 6, 7.

The Spirit of God hath formed me, and the breath of the Almighty hath given me life.

If thou canst answer me, set thy words in order be∣fore me, stand up.

Behold, I am according to thy wish in Gods stead: I also am formed out of the clay.

Behold, my terror shall not make thee afraid, neither shall my hand be heavie upon thee.

IN these foure verses, Elihu still prosecutes a discreete prae∣fatory insinuation both of himselfe and of his intended dis∣course into the heart of Job, that both might find wellcome, and good entertainment there. Elihu had assured him at the third verse, that he would speak in the uprightness of his heart, or that he would deale candidly, and clearly with him. That was a strong argument to gaine attention. And in this fourth verse, he argueth with and urgeth Job, to give him attention, because he was a man of Gods making, as Job also was. The same hand wrought them both, and therefore, why should there be a strange∣nesse between them? or an unwillingness to give or receive counsel and helpe from one another?

Vers. 4. The spirit of God hath formed me, and the breath of the Almighty hath given me life.

I shall open these words two wayes.

First, As a direct proposition, or assertion.

Secondly, In their connection and dependance, as they are here used, for an argument of perswasion.

First, Consider the Text, as an assertion; The spirit of God hath made me, &c. The word doth not signifie barely to make,* 1.1 or to clap up a worke any how, but to make with art, to make skilfully, to compose and fashion a thing with exactest grace, comeliness, and beauty. Thus are we made by the Spirit of God. Man is an excellent piece of worke, yea man is the Master-piece

of all the visible workes of God. The Spirit of God hath made me.

There are two things here to be enquired; First, what we are to understand by the Spirit of God, to whom Elihu attributes his making. Secondly, Why doth Elihu attribute his making to the Spirit of God? To the former question, I answer; First, ne∣gatively, that by the Spirit of God we are not to understand a power or vertue put forth by God, in which sence we sometimes read the Spirit of God in Scripture. But by the Spirit of God here, we are to understand God the Spirit. In which sence we read (Gen: 1.2.) The Spirit of God moved upon the face of the waters. As also (Math: 3.16.) He saw the Spirit of God des∣cending like a dove, and lighting upon him; that is, upon Jesus Christ, baptized by John in Jordan.

The second question is, Why doth Elihu attribute his making to the Spirit of God? Regeneration or our new-making is pro∣perly the work of the Spirit, but is Creation, or our naturall con∣stitution his work also? Saith not Moses? (Gen: 2.7.) The Lord God formed man out of the dust of the earth; Jehovah Elohim for∣med man. And if we look into the first of John ver: 2, 3. we read thus; In the beginning was the word, and the word was with God, and the word was God; the same was in the beginning with God, all things were made by him, and without him was not any thing made, that was made. There our maker (for the making of all things is attributed to him) is the Son, the second person in the holy Trinity, or the Word, who (as it followeth in that Chap∣ter) was made flesh. Why then doth Elihu here ascribe his making to the Spirit? And how are these Scriptures recon∣ciled?

I answer, By that received Maxime in Divinity, The workes of the holy Trinity towards the creature are undevided. So that, while this Scripture ascribes the making of man to the Spirit or Third person in the Trinity, it doth not at all crosse those which ascribe it to the first or second, the Father or the Son. The Spirit of God hath made me.

Hence note.

First, Man as to his bodily making, or the making of his body, is the workmanship of God.

As we are his workmanship created in Christ Jesus to good (or

holy) workes, (Eph: 2.10.) so we are his workmanship crea∣ted to common and naturall workes. We have heard of that di∣vine consultation or resolution rather (Gen: 1.26.) Let us make man: The Father made man, and the Son made man, and the ho∣ly Spirit made man; The Father by the Son, through the holy Spirit made man. What a glorious, what a mighty power is put forth for the production of such a poore creature as man is! And this is true, not only of the first man in his creation, but of every man since the creation, there is a concurrence of a divine power and workmanship in the setting up of man as man. (Psal: 100.3.) It is he that made us, and not we our selves; God doth not only make us holy men, but he makes us men. Hence David (Psal: 13.9-14.) I am fearefully, and wonder∣fully made. He speaks there of the frame of his body, though that be much more true in reference to the admirable frame of the new creature which is set up in the soule; so, indeed we are fearefully and wonderfully made. (Isa: 27.11.) This is a peo∣ple of no understanding (But did God ever make a people without naturall understanding? Surely no, but they were a people with∣out spirituall understanding, they did not understand what the mind, and meaning of God was, and what their owne duty was; Such are a people of no understanding, how wise soever they are in their owne eyes, or in the eyes of the world, what followeth) Therefore he that made them will not have mercy on them, and he that formed them will shew them no favour; That is, God who made and formed them, both in their naturall capacity as men, as also in their civill and spirituall capacity as a Church and Na∣tion, or as a Nationall Church (understanding it of the Jewes) will not have mercy on them, will not favour them. We read the same Church at once looking to God as their maker and most earnestly moving and imploring his pity upon the same account. (Isa: 64.8, 9.) But now O Lord, thou art our father, we are the clay, and thou our potter, and we all are the work of thy hand; As if they had sayd, Thou O Lord, hast moulded us as thy creatures, and fashioned us as thy Church, when we were but a rude masse or heape without forme or comeliness, therefore doe not marre thy owne worke, doe not breake the vessels of thine owne ma∣king, or as it followeth in the same Chapter, Be not wroth very sore O Lord, neither remember iniquity for ever, behold, we beseech thee, we are all thy people.

Hence consider.

First, That, we owe not only our well-being, but our very being unto God. And therefore

Secondly, No man ought to looke upon himselfe as his owne; So the Apostle argues (1 Cor: 6.19.) Know ye not that your body is the temple of the holy Ghost, which is in you, which ye have of God, and ye are not your owne; No man is his owne, he is Gods, who hath made him. Saints and believers especially are not their own in that repsect; as also because their bodies are the tem∣ple of the holy Ghost; that is, the holy Ghost hath sanctified them for himselfe, for his peculiar service, and for his habitation. Now as the bodyes of Saints are the temple of the holy Ghost, because he doth sanctifie them; so they are the temple of the holy Ghost, because he hath reared them up, and built them. That conside∣ration should urge us to duty; our bodies are temples built, as well as temples sanctified by the holy Ghost; And therefore we are not our owne at all, nor in any respect; and if we are not our owne at all, but the Lords, then we ought to be alwayes for the Lord.

Hence, Thirdly, Hath the Spirit of God made us? (as Elihu saith) then let the Spirit use us; how sad is it, that when the Spi∣rit of God hath made our bodies and soules, we should let the wicked spirit use either (as he doth both the bodies and soules of carnall men) to his base services. The evill spirit did nei∣ther make your bodies nor your soules, why should he have the command of either? Therefore as your members have been wea∣pons of unrighteousnesse to sin, so let them be instruments of righte∣ousnesse unto God. Seeing the holy Spirit hath made us, let not the evill spirit use so much as a little finger of us; for, he hath not made not only so much as a little finger of our hand, but so much as the least haire of our heads (as Christ saith we our selves can∣not, Math: 5.36.) white or blacke. And therefore let not the evill spirit make use of one haire of our heads white or black, as a flagge of pride and vanity, or to be an occasion of sin to others. He that maketh the house ought to have the possession and service of it, either to dwell in it himselfe, or to receive rent and pro∣fit from him that dwells in it. The spirit having made us, should not only have the rent and revenue, but the full possession of us for ever. That which is of God should be for God, for him al∣wayes, and only for him.

Secondly, In that the making of man is attributed to the Spirit.

Observe.

The Spirit of God is God.

The holy Ghost is not only a power of God, or a word gone out from God, but the holy Ghost is God. This is cleare from the efficiency of the holy Spirit; The Spirit of God hath made me. The work of creation is attributable to none but God. That power which at first set up man in his creation, continueth him to this day; this power and great prerogative is given to the Spirit; therefore the Spirit is God. (Psal: 33.6.) By the word of the Lord (his substantiall Word or Son) were the heavens made, and all the host of them, by the breath (or Spirit) of his mouth; that is, Jehovah by his Eternall Son and Spirit made all things. The heavens and their host, are there expressed by a Sy∣necdoche of the part, for the whole creation, or, for all creatures both in heaven and in earth. Againe (Psal: 104.30.) Thou send∣est forth thy Spirit, they are created; The Spirit of God creates every day; what is it that continueth things in their created be∣ing, but providence? That's a true axiome in Divinity; Provi∣dence is creation continued; Now the Spirit of God who created at first, creates to this day; Thou sendest forth thy Spirit, they are created. The work of creation was finished in the first six dayes of the world, but the work of creation is renewed every day, and so continued to the end of the world. Successive providen∣tiall creation as well as originall creation is ascribed to the Spirit.

The Scripture is full of arguments to prove that the holy Ghost is God; Which (because this fundamentall truth is blas∣phemously spoken against) I shall a little touch upon.

First, As the Spirit createth and makes the naturall man con∣sisting of body and soule, so he regenerateth (which is a greater creation) the whole into a spirituall man; therefore he is God. (John 3.5.) Except a man be borne againe of water, and of the Spirit (that is, of the Spirit who is as water) he cannot enter into the kingdome of God. The holy Ghost is also call'd, The sanctifier; sanctification is regeneration in progress, and motion; regenera∣tion is sanctification begun, and sanctification is regeneration

perfecting from day to day. (2 Thes: 2.13.) We are bound to give thanks to God for you, brethren, beloved of the Lord, because God hath from the beginning chosen you to salvation, through san∣ctification of the Spirit, and beliefe of the truth. And the Apostle Peter writes to the Elect (1 Pet: 1, 2.) according to the fore∣knowledge of God the father, through sanctification of the Spirit. Now, who can doe these great things but God? who can regene∣rate, or give a new nature, who can sanctifie or perfect that new nature but God alone? Men and Angels must let these workes a∣lone for ever, or (as we translate, Psal: 49.8.) these acts cease for ever from men and Angels, as much as the redemption of man from the grave, or from hell, from corruption, or condem∣nation.

Secondly, The Spirit is omniscient, He knoweth all things, (1 Cor: 1.12. 2 10.19.) The Spirit knoweth all things, yea the deep things of God. He is not only acquainted with, and privie to the surface and outside of things, but he searcheth things to the bottom of them. Nor doth he search only the deepe or bottome things of common men, or of the chiefest of men, Kings and Prin∣ces, (whose hearts are usually as much deeper then other mens, as their persons and places are higher) but the Spirit searcheth the deep things, the bottome things of God, the things of God that lye lowest, and most out of sight, the Spirit understandeth; therefore the Spirit is God. For (as the Apostle argueth, 1 Cor: 2.11.) No man knoweth the things of a man, save the spirit of a man that is in him; even so the things of God knoweth no man but the Spirit of God, or, he that is God; if the spirit that is in man, were not man, or the intellectuall power in man, it could ne∣ver know the things of man; and if the Spirit of God were not God, he could never search and know the deep, the deepest things of God.

Thirdly, As the Spirit of God knoweth all things, as he sear∣cheth the deep things, even all the secrets, and mysteries of God; so he teacheth all things, even all those secrets and mysteries of God, which 'tis needful or useful for man to know. The Spirit is a teacher, and he teacheth effectually (Joh: 16.13.) When the Spi∣rit of truth is come, he will guide you into all truth: for he shall not speak of himselfe (that is, he shall not teach you a private do∣ctrine, or that which is contrary to what ye have learned of me)

but whatsoever he shall heare, that shall he speake, and he will shew you things to come. Which last words are

A fourth argument that he is God. As the Spirit teacheth, so he foretelleth all things (1 Tim: 4.1.) Now the Spirit speaketh expressely, that in the latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of devills. The Spirit of God clearly foreseeth and infallibly foretelleth what shall be, before it is, therefore he is God. The Lord by his holy Prophet (Isa: 41.23.) challengeth all the false Idol gods of the Heathen to give that proofe of their Divinity; Shew the things that are to come hereafter, that we may know that ye are Gods. As if he had sayd, Doe that and we will yield the cause. Men and Devills may guesse at, but none can indeed shew things to come but God.

Fifthly, The Spirit appoints to himselfe officers and ministers in the Church, therefore he is God, (Acts 13.2.) The holy Ghost said, separate me Barnabas and Saul for the work whereunto I have called them.

Sixthly, The holy Ghost furnisheth those Officers whom he calleth with power and gifts, as he pleaseth, that they may be fit for the work or ministery of the Gospel (1 Cor: 12.8.11.) To one is given by the Spirit, the word of wisdome, to another the word of knowledge by the same Spirit, &c. But all these worketh that one and the selfe-same Spirit, dividing to every man severally as he will. Now, who can give wisdome and knowledge, who can give them prerogatively, following in this distribution, or division of gifts, no rule, nor giving any other reason of it but his owne will, ex∣cept God only?

Seventhly, The holy Ghost is sinned against; therefore he is God. Some, possibly may object and say, This is not a convincing or demonstrative argument, that the holy Ghost is God, because he is sinned against; For man may sin against man. All second table sins are sins against our Neighbour; and the Apostle tells the Corinthians (1 Ep: 8.12.) that while they used their lawfull liberty in eating with offence, they sinned against the Brethren. I answer, Whosoever is properly sinned against is God, because God is the Law-giver. And, though many actions of men are di∣rect wrongs to man, yet in every wrong done to man, God also is wronged, and, in strict sence, he only is sinned against by man. For the reason why any action is a wrong to man, is because it is

against some Law of God. And if to be sinned against in strict sence, be proper to God only; then the argument stands good, that the Holy Spirit is God, because he is sinned against; especi∣ally, if we consider, that there is such an Emphasis put upon sin∣ning against the holy Ghost in the holy Scripture (more if possi∣ble then upon sinning against the Father, or the Son) (Math: 12.31.) Wherefore, I say unto you (saith Christ) All manner of sin and blasphemy shall be forgiven unto men, but the blasphemy against the holy Ghost shall not be forgiven unto men; As if he had said, Though you sin against the Father, and the Son, it shall be forgi∣ven you, but if you sin against the holy Ghost it shall not be for∣given either in this world or in the world to come; that is, it shall never be forgiven. Seeing then there is more in sinning a∣gainst the holy Ghost then against the Father, or the Son, who are God, the holy Ghost must needs be God. For though there is no degree or graduall difference in the deity, each person being coeternall, coequall, and consubstantiall; yet the Scripture attri∣butes more in that case, as to the poynt of sinning against the ho∣ly Ghost, then to sinning against the Father, or the Son; there∣fore certainly the holy Ghost is God.

Lastly, The holy Ghost is the object of divine worship; are not we baptized in the Name of the Father, Son, and holy Ghost? Is the Father, and the Son God, and the holy Ghost not God, who is joyned with them in the same honour? Shall a creature come in competition with God? And doth not the Scripture or word of God, direct us to pray for grace from the Spirit as well as from the Father or the Son? (2 Cor: 13.13. Rev: 1.4.) Thus we see how full the Scripture is in giving the glory of the same workes upon us, and of the same worship from us to the Spirit, as to the Father and the Son: And therefore from all these pre∣mises we may conclude, That the Holy-Ghost with the Father and the Son, is God blessed and to be glorified for evermore. The Spirit of God hath made me,

And the breath of the Almighty hath given me life.

* 1.2The words carry an allusion (as Interpreters generally agree) to that of Moses describing the creation of man (Gen: 2.7.) And the Lord God formed man out of the dust of the earth, and breathed into his nostrills the breath of life, and man became a li∣ving

soule. Elihu speakes neere in the same forme, fully to the same effect; The breath of the Almighty hath given me life, or, enlivened me; As if he had sayd, That soule which the Lord hath breathed into me, hath made me live. The soule of man may be called the breath of the Almighty, because the Almighty is ex∣pressed infusing it into man at first by breathing. And therefore the word Neshamah, which properly signifies the breath, doth al∣so by a Metonymie of the effect signifie the soule it selfe which causeth breathing. Thus our translaters render it (Isa: 57.16.) I (saith the Lord) will not contend for ever, neither will I be al∣wayes wroth, for the spirit should faile before me, and the soules which I have made. As the soule of man was breathed in by God, so the soule is that by which man breathes. Breath and soule come and goe together. Some comparing the originall word (Shamaijm) for the heavens, with this word (Neshamah) which here we translate breath, take notice of their neere affinity, intimating that the soule of man is of a heavenly pedegree, or comes from heaven; yea the latine word (mens) signifying the mind, is of the same consonant letters with the Hebrew Neshamah, and, as some conceive, is derived from it.

So then, I take these words, The breath of the Almighty, as a description of that part of man which is opposed to his body; The Spirit of God hath made me; that is, hath set me up as a man, in humane shape, And the breath of the Almighty hath given me life; that is, this soule which the Almighty hath breathed into me, hath made me a living man, ready for any humane act, or (as Moses speakes) God breathing into my nostrills the breath of life, I became a living soule.

Hence observe.

First, The soule of man floweth immediately from God.

'Tis the breath of God; not that God liveth by breathing; the way of his life is infinitely above our apprehension; But 'tis cleare in Scripture, That the Almighty breathed into man the powers of life. And therefore he is called (by way of Eminence) The father of spirits, (Heb: 12.9.) For though the Almighty is rightly entituled the Father of the whole man, though both body and soule are the worke of God, yet he is in a further sence, the father of our spirits, or soules, then of our bodyes. And here

Solomon shewing how man is disposed of when these two are sepa∣rated by death, saith (Eccl: 12.7.) Then shall the dust (that is, the body) returne to the earth as it was, and the spirit (that is, the soule) shall returne to God who gave it. The body is the gift of God, but the body is not the breath of God, it is not such an immediate gift of God as the soule is; when the body of man was made at first, God tooke the dust of the earth and formed his body out of it, but when he gave him a soule, he breathed that from himselfe; it was an immediate effect of Gods power, not dealing with, nor working upon any prae-existing matter. The spirit or soule of man is purely of God, solely of God. And hence we may inferre.

First, Then the soule is not a vapour, arising from the crasis or temperament of the body, as the life of a beast is.

Secondly, Then the soule of man is not traduced from the parents in generation, as many learned men affirme, especially, to ease themselves of those difficulties about the conveyance of ori∣ginall sin or defilement into the soule.

Thirdly, We may hence also inferre, then the soule is not corruptible; it is an immortall substance. How can that be cor∣ruptible or mortall, which hath its rise (as I may say) immedi∣ately from God, or is breathed in by the Almighty, who is alto∣gether incorruptible and immortal. And whereas there is a two∣fold incorruptibility; First, by divine ordination, that is, God appoynts such a thing shall not corrupt, and therefore it doth not; so the body of man in it's first creation was incorruptible, for though it were in it selfe corruptible, being made out of the earth, yet by the appoyntment of God, if man had continued in his integrity he had not dyed. And therefore it is said, By sin came death; yea doubtlesse if God should command and ap∣poynt the meanest worme that moves upon the earth to live for ever, or the most fading flower that groweth out of the earth to flourish for ever, both the one and the other would doe so. Se∣condly, there is an incorruptibility in some things, not meerely by a law or appoyntment of God, but as from that intrinsecall nature, which God hath bestowed upon them, and implanted in them. Thus the Angels are immortall, they have an incorruptible nature, and likewise the soule of man, being breathed from the Almighty, is in it's owne nature incorruptible; it hath naturally

no seedes of dissolution in it, because no contrariety, no contrary qualities in it, as all bodyes or corporeall substances have. I know the Apostle saith (1 Tim: 6.16.) God only hath immortality; it's true, he only hath it in himselfe independently, originally; but he derives and gives it as a talent to some creatures in a way of dependance upon himselfe.

Secondly, Observe.

The soule brings in the life of the body, The life of man.

What is the body without the soule, but a lumpe of clay; As soone as ever the soule departs, life departs, man dyeth and be∣comes a putrifying carkasse; yet such is the folly of most men, that all their care is for the life of the body, which is (at best) a dying life, they utterly neglect the soule, which, as it is the life of the body, so it selfe never dyeth. The soule is the Jewell, the body is but the Cabinet, the soule is the kernel, the body is but the shell. Will you be sollicitous, about a Cabinet, and a shell, and slight the Jewel, or throw away the kernel? Will you take care of that which liveth, the body, and will you not take care of that which holds your life, the soule?

Againe, Note.

Life is the gift of God.

If the soule which is the cause of life in man, be of God, then the life of man is of God also. The cause of the cause is the cause of the effect or thing caused. But we need not argue it from Logick rules, Scripture testimony being so aboundant in this thing. (Acts 17.25.) He giveth to all, life and breath, and all things. And (v. 28.) In him we live and move and have our be∣ing. Spirituall and eternall life, are the gift of God, so also is naturall life. And if so, Then

First, Live to God; Secondly, Seeing God gives us life, we should be willing to give our lives to God. Yea Thirdly, We should therefore be ready to give up, or rather to lay downe our lives for God. And as we should give up our lives to God when he calls for them by natural death, so we should give up our lives for God, when he calls us to beare witness to his name and truth by violent death.

I shall yet take notice of one thing further, before I passe from

this verse; The Spirit of God hath made me, and the breath of the Almighty hath given me life.

Some, upon good grounds, referre the first clause; The Spi∣rit of God hath made me, to the creation both of soule and body; and the second or latter clause, the breath of the Almighty hath given me life, to that quickning which we receive by the Spirit to the duties whereinto we are called in this life. The breath of the Almighty hath given me life; that is, hath fitted and prepared me for the severall offices and services of life. As if Elihu had sayd, The Spirit of God hath not only made me a man, but a man for worke, yea the Spirit of God hath quickned me to the present worke and businesse I am come about. Thus, life imports not only spirituall life in the being of it, but all the furniture, ornaments, and abilities of a spirituall life. The Septuagint ren∣der this profession made by Elihu expressely,* 1.3 to this sence, hold∣ing out a strong assurance which Elihu had, that God had both called and prepared him for the service he was come about and engaged in. The Spirit of God hath made me, and the breath of the Almighty hath instructed me. Another of the Greek Inter∣preters speaks as much; I am not ignorant, that of my selfe I am able to doe nothing, but I have received this power from God; As if Elihu had said, The Spirit of the Almighty hath quickned me to this worke I am now upon, and taught me what both to say and doe in thy case, O Job.

Hence note.

God giveth not only the life of nature unto men, but he fits them for all the duties, and services of this life.

We, indeed, are scarcely to be reckoned among the living, if we have no more but a naturall life; what is it to be able to eate and drinke, to heare, and see, and speake; unlesse we have more then this, we deserve not to be numbred or written among the living; we are upon the matter, but dead lumps, and clods of clay. It is the breath of the Almighty that quickens us and su∣peradds ability to doe good, that frames, fashions, and fits us for every good word, and worke; This is the life of man; when a man is fitted for duty, and service, when he is furnished for im∣ployment, to stand God, and his Brethren in some stead while he is in this world, then he lives. The motions, impulses and influ∣ences,

the teachings and guidings of the Spirit of God, are the life of our lives. We can doe nothing of our selves, till the Al∣mighty bestows a new life upon us; and as we can doe nothing at all in spiritualls, till he gives us a new life, so we can do nothing to purpose till the Spirit acts & stirres up that life in us. It is the Spirit who first bestows; Secondly, encreaseth; Thirdly, excites our spirituall life, & puts the new creature into motion. All our good thoughts and holy actings, all our uprightnesse and sincerity, all our strength and ability flow from the Spirit; untill the holy Spi∣rit workes in us, we sit still; and when the Spirit worketh, we must not sit still; I (saith the Apostle, Rom: 15.18.) will not dare to speak of any of those things, which Christ hath not wrought by me, to make the Gentiles obedient by word, and deed; As if he had sayd, My owne workes are not worth the naming, I will not so much as mention any thing that Christ hath not wrought in me by the Spi∣rit; That was a mighty worke which he was enabled to doe, to make the Gentiles obedient in word, and deed. Christ did not leave him to doe it in his owne power. The breath of the Almighty enabled him; and so he doth all those that are able and willing, ready for and successefull in any such holy worke.

Let us therefore ascribe all to his working and quickening; let us set down our severall Items of receit in our account-books, confessing that we have nothing of our own. This gift, that grace, that ability to doe, to speake, to suffer, to act, we have received from him. Let the whole Inventory of our soules riches, have Gods name written upon it, and ascribed to his praise alone. And if we thus uncloath our selves, by giving God the glory of all, we shall loose nothing by it, for God will apparrell and fur∣nish us, deck and adorne us better every day. The poorer we are in our selves, the richer will he make us. To be thus diminish't is the best way to our encrease. 'Tis the breath of the Almighty that teacheth us, and if we can but humbly enough, that is, heat∣tily acknowledge it, we shall be taught and learne enough.

So much of these words as they are a direct assertion. I shall consider them a little in their connection, and reference both to what went before, and to that which follows after; which was the second consideration of this verse at first proposed,

First, This verse may be connected with the three former verses, and then the sence appeareth thus; As if Elihu had sayd,

O Job, I have moved thee to heare me patiently, and attentively, and let it not seeme grievous to thee to doe soe; For, though I am thy inferiour in age, and degree, yet I am a man as well as thou, and I have a soule and body like thine, yea the Spirit of God that made me, hath also furnished me; I have rceeived ability from God as thou hast, I stand upon even ground, or equall termes with thee, as to creation, and I am not altogether voyd of instruction; and therefore as a man I have a possibility to understand reason; and as a man indowed by the Spirit of God, I have a capability to direct thee about the wayes of God, or how to understand and comport with his providences towards thee. Thou hast been long under the hand of God, and long in the hands of men, who have rather en∣tangled and troubled thy mind then eased it; who knowes but that I, who all this while have been but a looker on, may see somewhat in thy case, which hath hitherto been hid from thy former underta∣kers. Therefore pray favour me (it may prove in the issue a favour to thy selfe) with an houre or two of patient attention. Take this note from it.

The consideration of our common originall, that we have all one maker, or are all come out of the hand of God, should make us willing to heare, and learne of one another.

Thus Elihu argueth; Heare me; why? Because the Spirit of God hath made me, as well as thee; doe not despise what I have to say, as if you were a man of another mould, or pedigree, the same God, out of the same matter, by the same Word, and Spi∣rit, hath form'd us both. Some pictures are more highly prized then others of the same person, because drawne by a better hand, by An Apelles, or A Michael Angelo. The fame of the Artist or workman puts a value upon the worke; And the title of the Au∣thour doth sometimes commend a piece more then, in truth, ei∣ther the forme or matter. But come among the sons of men, all their faces and features are drawne by one hand; The same most exact hand of God hath wrought and fashioned them all, both as to their outside, and inside, both as to the forme of these houses of clay, and as to all the ornaments and beautifyings of them. As we all walke upon the same earth, drinke out of the same wa∣ter, breath in the same ayre, as we are all covered with the same Canopy of heaven, and lighted with the same Sun, so we are all

made with the same hand; The Spirit of God hath made one as well as another; This man hath not had a better pencill nor a more skilfull Limner then that. Thus we may argue from the common condition of man in nature, to a mutuall condiscension among men. Indeed Christians, who have higher principles, have also higher topicks & arguments then that, why they should condescend one to another; and (as the Apostle directs, Eph: 4.4, 5, 6.) Keep the unity of the spirit in the bond of peace. Saints should be lowly and meeke with long-suffering, forbearing one ano∣ther in love, (as the Apostle there exhorts) not only because one hand hath made all their bodyes, but because they are one bo∣dy; though they are many naturall bodyes, yet one mysticall body; There is one body, and one spirit; As one Spirit hath made them, so they are made one spirit; There is also (as it followeth) one hope, one Lord, one faith, one Baptisme, one God, and father of all, who is above all, and through all, and in you all. How should all Saints be one, who are comprehended and united under this seven-fold oneness. That we have all one maker in nature, is a very moving argument to meekness, love, and unity, but that all believers are made one by Grace, is a much more moving argument.

Againe, We may consider these words in connexion with the three following verses, and then, as in connection with the former, they are a prevention of Job's pride, so in this, they are a prevention of his feare, or an encouragement of him to a chearfull hearing of what Elihu had to say. Job had been dealt severely with by his three friends, and the terror of God was upon him, he was under much dispondency of spirit. Now (saith Elihu) Answer me if thou canst, stand up, set thy words in order be∣fore me, for the Spirit of God hath made me, and given me life; I am a creature, and I am but a creature, I am no more then thou art, I am made of God, and thou art made of God as well as I, I was made out of the dust, as thou art; I am not God to terrifie thee, but I am sent of God, to counsel and comfort thee; my hand shall not be heavie upon thee, I promise to deale tenderly with thee, I am such a one as thy selfe, as I am not worse, so I am not better, we stand a∣like together in this dispute; therefore thou mayest freely come forth, and answer me, who am but a poore creature, as thy selfe is. Thus Elihu bespeakes Job in the sixth and seventh verses; If thou canst

answer me, set thy words in order before me, stand up, Behold, I am according to thy wish. Speake freely, and cleare thy selfe, if thou art able, thou hast free leave for me.

Vers. 5. If thou canst answer me, set thy words in order before me, stand up.

This verse may have a four-fold respect.

First, To the insufficiency, or incompetency of Job's parts and intellectuals to deale with Elihu in this matter; as if they were a daring challenge, Answer me if thou canst, doe thy worst. And hence some of the Ancients charge Elihu, as if he came up∣on Job boastingly, and spake thus in the pride of his owne spirit, and in the disdaine of Job, at once to shew and slight his weak∣nesse, If thou canst answer me. As if (like some irrefragable Doctor) he had said; I shall speak such reason, as I know thou canst not answer; doe what thou canst, set all thy wits aworke, and beate thy braines as much as thou wilt, thou wilt but loose thy la∣bour, and weary thy selfe in vaine. Thus the meaning of, Answer me if thou canst, is, Thou canst not answer. But I suppose Elihu, (though hot spirited enough) was yet of a better spirit & temper then to speak either thus proudly of himselfe, or despisingly of so worthy a man as he had before him; nor did Elihu look upon Job as such a puny to him, or so much his underling as that he durst not hold up the Bucklers in dispute against him. Elihu knew Job was an old experienced Souldier, well vers'd in the wayes and things of God. And therefore

Secondly, (If thou canst) may rather referre to the weak∣nesse and soarenesse of Job's body, to the wounds or troubles which he had received and felt from the Almighty in his spirit, then to any inability of his mind for argument. As if Elihu had said; I consider how it is with thee, thou art a man diseased and distempered in thy body, fitter to lye upon or keep thy bed, then to stand up to a dispute, fitter for a hospitall then for the Schooles. Thou also hast a troubled and an afflicted spirit, I doubt thou art not in case to answer me, or to stand up longer in a way of dispute; but this I say, if thou canst answer me, pray doe: set thy words in order be∣fore me. I will not lay this burden upon thee, unlesse thou art wil∣ling to take it, unlesse thou findest thou hast strength and spirit to

beare and carry it through. Answer me if thou canst, otherwise I will speak my thoughts out, and make what use of it thou pleasest.

Thirdly, I conceive Elihu might here intend to let Job under∣stand, that he was resolved to put him to the utmost, that he was resolved to bring the strongest arguments, and use the quickest way of reasoning for his conviction that he could; and that there∣fore he also adviseth Job to doe the like, to doe his best, to buckle himselfe to the businesse with all his might, for he was not come to dally with him: he would have him set his shoulders to the work, and gather all the forces of his soule to the battaile, he bids him bring forth even his horsemen for his defence (as I may speak in allusion to that in the 12^th of Jeremy; If thou hast run with footmen, and they have wearied thee, how shalt thou contend with horses) Elihu was purposed and resolved to bring out his greatest strength, his horsemen to the battaile, and therefore wisheth Job doe so too. Thus he gives him faire warning, If thou canst, answer me; doe thy utmost, I am ready for thee.

Fourthly, While Elihu saith, If thou canst, answer me, set thy words in order before me, stand up. We may take his words as a gentle and sweete invitation to the worke; As if he had sayd, If thou hast spirits enow left to hold discourse with me, or to reply upon me, come friend, spare me not, set thy words in order before me, I will not be a terror to thee. Or there may be this condescending sence in these words of Elihu; Doe not thinke (O Job) because I begin to speak, that therefore I meane to speak all, or to have all the discourse my selfe; assure thy selfe, I have no purpose to hinder thee in any defence, which thou art able to make for thy selfe: No, though I am come with my best preparations to urge thee, and reply upon thee, as to all that hath past between thee and thy friends, yet I am as willing that thou shouldest answer, as I am ready prepared and prest to speake; thou hast free leave to make thy Apologie, to say what thou canst for thy selfe, I intend not to impose upon thee, nor by any Authority to compell thee to stand to my sentence, as if I were thy Master, or would Lord it over thee; Doe and speake thy best for thy owne vindication, I am ready to receive it from thee, and give thee a faire account of my thoughts about it. If thou canst, answer me,

Set thy words in order before me.

'Tis a metaphorical speech,* 1.4 often and most properly used for

the marshalling of an Army; and so is elegantly applyed here in this matter of controversie, or polemicall discourse. Set thy words, thy reasons, thy arguments, as it were in battaile aray against me; we had the word in the former Chapter at the 14^th verse. It is applyed also to the exactness of the heart in prayer, not an affected exactness or curiosity about words, or to word it with God, but it notes exactness or spirituallness rather in me∣ditating and disposing the strongest Scripture reasonings, to pre∣vaile with God in prayer. Prayer is, as it were, a battaile fought in heaven, not in wroth or revenge, but with faith and holy sub∣mission. Thus did Jacob when he wrastled with the Angel, (Gen: 32.) And thus David speaks (Psal: 5.3.) In the morn∣ing I will direct my prayer unto thee, and will look up, or, I will mar∣shall my prayer, I will bring up petition after petition, pleading after pleading, even till I am become like Jacob a Prince with God, till I have won the field, and got the day. Thus the word is applyed by a metaphor both to disputations with men, and sup∣plications to God. Further, we may take the meaning plainly without any straine of rhetorique, Set thy words in order before me. Methode is good in every thing, either an expresse or a covert methode. Sometimes 'tis the best of art to cover it; in speaking there is a speciall use of methode; for, though, as one said very well (speaking of those who are more curious about methode, then serious about matter) Methode never converted any man; yet methode and the ordering of words, is very use∣full. Our speeches should not be heaps of words, but words bound up, not a throng of words, but words set in aray, or, as it were, in ranke and file. The Prophet (Joel 2.5.) describes a terrible Judgement of God by a strong people set in battaile aray. In pursuance of which sence, M^r Broughton renders the next words, not (as we) stand up, but stand to it, as Commanders say to their Souldiers, stand to it; and the Italian translation thus; Set thy words in order before me, present thy selfe to the Combate. Thus he continues the metaphor; As if he had said; Chuse thy ground,* 1.5 and maintaine it like a valiant Champion; I doe not desire thou shouldst yeild me an inch of ground, yeild to nothing but the truth, dispute every patch with me, stand up, stand to it; stand as if thou wert to fight a battaile, not only for thy honour, but for thy life. The Apostle (1 Cor: 16.13.) speaks in that language

about our spirituall warre; Watch ye, stand fast,* 1.6 quit your selves like men; man it, be strong. There is such a sence in Elihu's ex∣hortation here to Job; Set thy words in order before me, stand up.

Now, in that Elihu when he was thus bent to speak, and was so full of matter to speak, that as he tells us in the former chapter, He was like bottles of wine, and that he could not hold, yet gave Job faire law, and bids him answer, if he could.

Note First.

In all matters of difference we should be as willing to heare what others can answer, as we are desirous that others should heare what we can object.

If thou canst, answer me. It is good to speak in a right cause, especially to speak rightly, and it is very good to learne what can be answered.

Note.

Secondly, Elihu looking upon Job as a man in a weake con∣dition, speaks incouragingly, stand up; as much as to say, Take heart.

It is our duty to refresh those that are troubled, or to comfort those that are weake, whether in body or in minde.

We should doe our best to put strength and infuse spirits into sinking hearts and fainting spirits. Thus God dwells (Isa: 57.51. and so should we) with him that is of a contrite and humble spi∣rit, to revive the spirit of the humble, and to revive the heart of the contrite ones.

Thirdly, As these words, If thou canst, answer me, import that as Elihu intended to put Job to the utmost, so he would have Job bestirre himselfe to the utmost.

Hence note.

Every man should doe his best for the clearing or maintaining of a good and righteous cause.

'Tis sinfull to be slight in matters of moment. Whatsoever thy hand findeth to doe, doe it with all thy might (saith Solomon, Ec∣cles: 9.10.) we should especially doe these two things with all our might; First, maintaine the truth of God; Secondly, our

owne integrity. The former of these was chiefely upon the hand of Elihu in this undertaking, the latter upon the hand of Job. To betray the truth of God, is the worst kinde both of cowardise and treachery; and to betray our owne Integrity is next to that. There is nothing more unworthy a man, much more a Christian, then to leave either truth, or our own integrity to sinke or swim, to shift for themselves. Thus Elihu provokes Job to the com∣bate, and sends him a friendly challenge, which lest he should refuse or not accept, he gives him a comfortable account (as a cordiall) what manner of man he should find him to be, even a man moulded and modell'd to his owne heart, or minted to his mind, as will appeare in the next verse.

Vers. 6. Behold, I am according to thy wish in Gods stead, &c.

Here we have a very winning argument (as was shewed in o∣pening the whole Context) to incourage Job both to heare and answer. If ever a man will speak when he comes to a businesse, it is when things and persons are according to his wish. Job had oftentimes wisht that he might be mildly heard by God, & not so harshly dealt with by man; his friends having been so over-severe and rigorous toward him, that he was even compelled in the bit∣ternesse of his soule, to cry out, He that is afflicted, should have pitty from his friends. Yea, when Job wisht to be heard by God, he, with much earnestnesse deprecated his severity, (Chap: 9. 34. and Chap: 13. 24.) Let not thy dread make me afraid. Thus, Job had wisht for a milde and gentle treatment from all hands. In answer to which desire Elihu presents himselfe to him.

Behold, I am according to thy wish in Gods stead.

Those words (According to thy wish) may have a two-fold interpretation; First, as we render, according to thy wish, is, ac∣cording to what thou hast heretofore spoken or drawne out in wishes; thou hast thy vote, thy wish, and what wouldst thou have more. As if he had said; O Job, I have heard thee wishing such wishes, that thou mightest be more tenderly handled; that God would not oppresse thee with his Majesty, nor thy friends with their severity. Now thou hast thy desire, I doe here promise my selfe such

a one to thee as thou hast desired; For as I will be a faithfull ad∣vocate for God, so, I, who am in Gods stead, will not (as thou hast prayed God would not at the hearing of thy case) be terrible nor dreadfull to thee; I doubt not but to carry the matter with thee to thy hearts content. I am according to thy wish.

Hence note.

Wee should labour as much as in us lieth to answer the desires and wishes of others in all things lawfull, especially when they are weak and labouring under sore burthens of affliction and infirmity.

It is not good to be crosse-grain'd at any time to our brethren, much lesse at such a time; some love (as it were) to lie thwart in every businesse, nor is any thing more desireable to them, then to oppose another mans desire. The sweetnesse and ingenuity of these words, I am according to your wish, in what I safely may, is seldome heard among brethren. Some indeed are too forward to be according to the wish of others in things that are sinfull. When theeves and murderers say to them, Come, come with us, let us lay wait for blood, let us lurke privily for the innocent without cause, &c. Cast in your lot among us, let us all have one purse; They say, we are according to your wish, we will goe with you. When the prophane say, come run with us into all excesse of riot, to drunkenness and uncleanness, they answer, we are according to your wish, we are for you. It is good to lie crosse to the sinfull desires of men; but to comply with their honest desires, and to answer every good wish of their soules, is a great part of our goodnesse, and of our fulfilling the law of love: we should strive in that sence, to fall in with every ones wish, and to become all things to all men, both for their edification and consolation. Behold, I am according to thy wish.

Secondly,* 1.7 These words are rendred strictly out of the Ori∣ginal thus, I am according to thy mouth, or measure; I am in the same condition and state as thou art. Thus also they are words of encouragement to Job, assuring him that he should not be over∣power'd, nor borne downe by force. This forme of speaking is used frequently in Scripture, to note the sutablenesse or propor∣tion of things. The Israelites (Exod: 16.21.) gathered Manna every morning, Every man according to his eating.* 1.8 The Hebrew

is, Every one did gather to the mouth of his eating, that is, accord∣ing to the measure of his eating, such was the measure of his ga∣thering. The Nazarite was to offer according to the vow which he vowed (Numb: 6.21.* 1.9) The Hebrew is, according to the mouth of his vow. Againe 'tis said (Numb: 7.5.) Moses was to give the offerings of the Princes of Israel to the Levites, to every man according to his service, or, according to the mouth (that is, the condition and degree) of his service. Once more, Solomon (Prov: 22.6.) pressing the good and genuine education of chil∣dren,* 1.10 expresseth it thus; Train up a child in the way that he should goe; The Original upon the mouth of his way; that is, in such a way as is not only good and honest in it selfe, but most proper and congeniall to the spirit, disposition, and capacity of the child. As children are to be fed with such meates, so to be taught in such a manner as they can most easily and profitably di∣gest. After this manner, or to this sence, Elihu speakes to Job, Stand up, I am according to thy mouth or measure; As if he had said; God indeed is infinitely above thy measure, But I, who am come to deale with thee in Gods stead, am according to thy mouth or measure, therefore take courage; one man is like another, the mea∣sure of one man is the measure of another. There are I grant, seve∣rall differences among men, both as to civils and spiritualls; there are severall graduall and personall differences, but no speci∣ficall difference among men; every man is according ••os the mouth or measure of any other man: in that God only transcends the measure of all men; My thoughts are not as your thoughts, nor my wayes as your wayes; but look as the heavens are high above the earth, so my thoughts are above your thoughts, and my wayes above your wayes, saith the Lord (Isa. 55.8, 9.) But the wayes of one man are like the wayes of other men, and the thoughts of one man are like the thoughts of other men; There is no such trans∣cendency among men; They are all (as men) of one measure, that is, not only finite, but they are all short and narrow, even they who carry the greatest length and breadth among the sons of men. If we consider man with man, as to his sinfull condition, so one man is perfectly like another; one man is of the same mea∣sure with another; as Solomon expresseth it (Prov: 27.19.) As in water face answers face, so the heart of man to man. If man look downe into the water, that face which he seeth in the water is like

that face which seeth the water. Thus the hearts of the children of men answer one another, heart answers heart, as face answers face: And as man answers man fully, as to naturall sinfulnesse, so mostly as to naturall abilities, as for those which are acquired, though the difference may be so great that one man may be clearly discerned to excell another, yet that man who excells most, doth not exceed man; and therefore may be compassed by man. It is said (Rev: 21.17.) That the wall of the new Jeru∣salem was measured according to the measure of a man, that is, of the Angel. There is one measure of an Angel, and there is another measure of a man; Angels have a measure above men; why then doth he say according to the measure of a man, that is, of the An∣gel? I answer, he speakes so because the Angel appeared in the shape of a man, to doe that worke. Now as the measure (that is, the Ability) of an Angel is above mans; So God hath a measure infinitely above both men and Angels. But men are of a mea∣sure. I am according to thy mouth or measure.

Hence note.

First, Man and man are of a measure.

Let us not make a God of any man, no nor an Angel. The A∣postle Jude reproves those who had the persons of men in admira∣tion. Men will be lesse to us then was expected, if we expect too much from them, or more from them, then is meete. For though one man may have a little more height and largenesse of parts and gifts, in that which is either acquired or infused, then his neighbour, yet what man is there in the world, but hath his match, & shall finde his measure in some other men; yea, though some men exceedingly out-goe others, yet their equalls may be found among men, no man out-goes all men: The best of men have but the measure of a man.

Secondly, Take this Caution from it; Let no man make a God of himselfe, or look upon himselfe as if he were in his measure beyond all other men. We are very apt to doe so. And if we have but little more then some others, we are ready to thinke we have more then all others, or to look upon our selves as if we trans∣cended the measure of mankinde, and so swell presently with pride and selfe-conceit; then which nothing is more uncomely or unmanly. Not a few esteeme themselves so unparalell'd in the

parts and beauty of their bodies, that they despise others, and ma∣ny doe it in reference to the endowments and abilities of their minds; they have such a quicknesse of understanding, such a strength of memory, such a fluency of speech, such a depth of rea∣son, such power of arguing, as they suppose none can match them or measure with them. All such have forgotten that they are but men. Therefore as no man should admire another, so let him not thinke highly of himselfe, let him rather thinke that though pos∣sibly there are some below him, yet there may be many, yea a great many more above him, and enow that are upon the same levell with him. I am according to thy wish or measure, saith Elihu.

* 1.11In Gods stead.

* 1.12But how came Elihu to be in Gods stead? had he a Commis∣sion from God to undertake Job? was he, as I may say, Gods Delegate or Ambassador? did God send him out upon this er∣rand? if not, why did he take so much to himselfe, as to say, I am according to thy wish in Gods stead?

* 1.13I cannot say, that Elihu had any formall Commission to come out, and appeare in Gods stead, as an Atturny appeares in stead of his Client, or as an Ambassador in the stead of his Prince; But doubtlesse Elihu had an equivalent or virtuall Commssion, even a mighty impression upon his spirit, by the Spirit of God to doe so; his heart was drawne out secretly, but strongly to stand up and undertake for God, towards the determination of this long con∣tinued dispute. I am (saith he) in Gods stead or place; in that place which if God himselfe should supply, he would be a dread and a terrour to thee. But I a man of like passions as thy selfe, and being here in Gods behalfe, and by his authority, in his name and for his glory to speak unto thee, I shall yet speak according to the measure of a man, and therefore, thou needest not feare that my terrour should make thee afraid, I am in Gods stead.

Hence note.

They who speak to others about the things of God, should speak as God, or as put in Gods place and stead.

'Tis enough to make all the Ministers of Christ tremble and cry out in the Apostles words, Who is sufficient for these things?

to remember that when they speake to men, they speake in Gods stead. We (saith the same Apostle, 2 Cor: 5.20.) are Ambassa∣dors for Christ, as though God did beseech you by us, we pray you in Christs stead, be yee reconciled to God. Thus spake he who had indeed an immediate call and commission from God; and they who have not such an immediate call and commission as he had, yet speaking of or about the things of God; and coming in the name of God, they should speake as placed in Gods stead. And if the Ministers of Christ ought to speake as in Gods stead, then surely they that heare, should heare them as speaking in Gods stead. The Apostle testifies of the Galathians (Gal: 4.14.) My temptation which was in my flesh ye despised not, nor rejected, but received me as an Angel of God, even as Christ Jesus. Ye received me not only as an Angel or messenger of Christ, but as if Christ had been there in person, so did ye receive me. He gives the same testimony of the Thessalonians (1 Thes: 2.13.) For this cause also thanke we God without ceasing, because when ye received the word of God, which ye heard of us, ye received it not as the word of man, but (as it is in truth) the word of God, which effectually worketh also in you that beleeve. I doe not say, that what every man speaketh about the things of God, is presently to be taken for the word of God, or as if God spake it. But if that be his scope and purpose, if that be his Theame and his businesse, if that be the subject matter and substance of his speech, Then he (as to the body of his speech) is to be lookt upon as uttering the word and minde of God in Gods stead. 'Tis a very great means to advance our profit in hearing the word, when they who speak it are lookt upon as speaking in Gods stead, and not bringing an errand of their owne.

Before I passe from this first clause of the verse, I shall briefely touch two other readings and interpretations of it.

First, thus; Behold, I am, as if thy mouth were to God; that is,* 1.14 thou needest not as thou hast wished to goe or addresse to God himselfe for the laying open of thy cause, the matter may be done between me and thee, even as if thou hadst spoken to God him∣selfe.

Secondly, Some render those latter words not in Gods stead as we, But, in respect of God. As if he had said, In respect of God, I stand in the same proportion, or upon the same terms with thy

selfe, for he is the God of us both, nor did God make me of any better or more excellent matter then thou art made of; which he fully expresseth in the close of the verse, as it followeth.

I also am formed out of the Clay.

These words are another argument (as was shewed when I gave the prospect of the whole Context) why Job should heare Elihu; I am in Gods stead indeed, but I am a poore creature, moulded out of the dust, made up of earth, as thou art; I also am formed out of the Clay; therefore stand up, answer me, and feare not; answer me and spare not. The highest and holyest that ever dispenced the minde of God, in Gods stead, to his Church and people here on earth, were made of earth, and were formed out of Clay. The Apostle makes that humble confession of him∣selfe and fellow-Apostles (2 Cor: 4.6.) We have this treasure in earthen vessels, that the excellency of the power might be of God. The weakness of the instrument lifts up the glory of the superior agent. They who by commission are the Ministers of God, and so in Gods stead, are yet but, as other men, in their naturall structure and constitution. (Acts 10.26.) when Cornelius gave too much respect, a kinde of Adoration to Peter, he forbad him, saying, Stand up, I also am a man. As if he had said with Elihu, I am formed out of the clay as well as thee. There is a respect due to the persons of men, and much more to the Messengers of God, yet too much may soone be given; I will none of that, saith Peter; I also am a man. So Paul and Barnabas (Acts 14.15.) when the people were so hightned in their ignorant respects, that they would have sacrificed to them, as Gods, They rent their cloathes (as in case of blasphemy) and ran in among the people, crying out and saying, Sirs, why doe ye these things? We also are men subject to like passions with you, &c.

* 1.15I am also [formed] or as the Hebrew signifies, Cut out of the Clay. As the potter cuts off a rude lump of clay from the whole masse of clay before him, to make a vessel of it; so man is cut out of that masse of mankinde; for though the birth and originall of man is now by another way, then the first mans was, yet we may all look upon our selves as having the same originall; we are cut out of the clay, and formed out of the dust.

Hence note.

For the matter all men have one originall. I also am formed out of Clay.

I have heretofore met with this poynt, and therefore passe it here.

Secondly, From the scope of Elihu,

Note.

The consideration of our common condition, should fit us with com∣passion one to another; much more should it keep us from in∣sulting over one another.

Elihu used this expression, to assure Job that he would deale very tenderly with him; What, dost thou think, that I who am a piece of clay will insult over thee, who art as good a piece of clay as I? why should one earthen vessel dash hard upon ano∣ther? When we are tempted to pride in our selves, let us re∣member that we are clay, when we are provoked to anger a∣gainst our brethren, or to any harsh and rigorous dealing with them, let us remember that we also are clay, that our pedigree and our stock is from the dust as well as others. If our feet be but a little fouled, we think our selves somewhat humbled by it, if but a little dirt stick to our shoes, or hang about our cloaths, we are somewhat ashamed of our selves, yet the truth is, we are all dust, all clay, all mire, we are nothing as to our bodyes, but a little living dust and breathing clay, why then should we be lifted up in high thoughts of our selves? I might hence also give a third note; 'Tis a common Theame, but of important useful∣nesse.

Man is a very fraile creature, he is clay.

But having had occasion to speak to this also heretofore, I shall not stay upon it. Only consider, that, as man is clay, so he is re∣turning to clay, yea turning into clay. We are but a little well compacted and compounded dust, and we shall ere long crumble into dust. We are every day going back, and shall shortly be gone back to what at first we were. These considerations should wither and nip the buddings of selfe-confidence, and bring down the height of mans spirit; I also am formed out of the clay.

We may take notice of one thing farther, Elihu speaking here of his own naturall formation, gives it in this stile; I also am for∣med out of the clay. This is a peculiar Scripture-expression, or the proper phrase of the holy Ghost, not of a heathen Author, Poet, or Orator. They at best had only some rude notions about this mystery of mans originall, His formation by the power of God out of the earth. Which may enforme us, that the Saints and people of God in those elder and darker times, were famili∣arly acquainted with the doctrine of the creation,* 1.16 and knew well how to speake in a Scripture language, though they had not then the written word or Scriptures; For 'tis a question whether these transactions were before the giving of the Law or after; Howe∣ver, they were versed in Scripture truths, and in those formes of speech by which God gave out his minde to their forefathers. Here's Scripture phrase, I also am formed out of the clay. And therefore Elihu, as sencible of anothers frailty by the experience which he had of his own, subjoynes this Assurance of his respect to Job's weakness in what he should further say.

Vers. 7. Behold, my terror shall not make thee afraid, neither shall my hand be heavie upon thee.

Elihu had given Job much security already that he would deale fairely with him; and here he gives him a promise for it; As if he had said; I give thee my hand, I plight thee my truth, that my terror shall not make thee afraid, nor shall my hand be heavie upon thee.* 1.17 The vulgar translation reads, my miracles (or what I will doe in any strange and unusuall way) shall not terrifie thee. In∣deed miracles haue a kinde of terror in them; But we need not put such a straine upon the Text. The word which we translate terror, signifies that which is most terrible and dreadfull to man, even the Magistrates throne,* 1.18 the presence of great Princes; of which Solomon saith (Pro: 20.28.) The King sitting upon the throne, scattereth all evill with his eyes; that is, with the terrible looks of Majesty which God hath stampt upon him. The Prophet (Jer: 50.38.) useth this word to expresse idols or false Gods by; and he c••lls them so either in a holy scorne; O these dumbe idolls which have eyes and see not, eares and heare not, feete and walke not, are doubtlesse very shrewd and terrible things, are

they not? have we not great reason to feare what these doughty Gods will say or doe, who can neither say nor doe any thing? Thus he might call them in a way of scorne: or he calls those Idolls terrible things Jehim, from the event, because foolish, vaine, ignorant men, did exceedingly feare them, or were much terrified by them, and God left them to their owne feares and terrors, as he spake by the Prophet (Isa: 66.4.) I also will chuse their delusions, and bring their feares upon them. As if he had said, Because they being vainely deluded, have chosen to feare that which was not to be feared, therefore I also will make this my choyce to bring that upon them which they feared, and hoped to avoyd by following and worshipping Idolls, or by their Idolatrous worship. Now whereas Job was afraid of the terror of the true God, Elihu, who presented himselfe in Gods stead, tells him, my terror shall not make thee afraid. And we may well conceive, that Elihu spake this ironically concerning himselfe; for having sayd before, I am but a piece of clay, surely then my terror cannot make thee afraid. What terribleness is there in a piece of clay,* 1.19 in a clod of earth? What are the most terrible of the sons of men, that they should be a terror to us? we ought not to trust in the mightiest among men, why then should we feare them, or what need we feare them? Who art thou (saith the Prophet, Isa: 51.1••, 13.) that thou shouldest be afraid of a man that shall dye, and of the son of man that shall be made as Grasse? and forgettest the Lord thy maker. We never feare men unduely, till we doe one of or both these things, either first forget God who made us, or secondly, forget of what other men are made. I am but a piece of clay (saith Elihu) what matter of terror can I be to thee I wonder?

In that Elihu giveth Job such a promise, Behold, my terror shall not make thee afraid.

Note.

Man should shew himselfe faire and meeke to men, especially to a man in affliction.

It is possible for a man, though he be but clay, as another man is, yet to cloath himselfe, as it were, with terror, yea as the neck of the horse is said to be clothed (Job 39.19.) with thunder. He may put on a kinde of dreadfulnesse as a Garment, and ap∣peare very formidable to his brother. Some men indeed ap∣peare

to men as a Wolfe to a poore sheepe, or as a Beare and Lyon to a Lamb. Though but clay, yet how scaringly doe some men look and Lord it over their brethren! they will rore upon them like a Lion, and rend them like a Beare; clouds and dark∣ness are in their faces, and storme sits upon their browes. There is a terriblenesse of man to man. Thus the holy Prophet (Isa: 25.2.) saith, The blast of the terrible one is like a storme against the wall. Yea, some men are not only dreadfull, like savage beasts, but like devills, they even act or play the devill with their bre∣thren. How farre have they departed from their duty, and broken all the lawes of love, which command us to be as God one to ano∣ther, in kindness, in mercy and compassion? I grant, Magistrates by their place and office are said to be terrible, yea a terror, but it is to evill doers (Rom: 13.3.) Rulers are not a terror to good workes, but to the evill; that is, not to those whose workes are good, but to evill workers. And to them they ought to be a ter∣ror; For they doe not beare the sword in vaine; that is, to hold it in their hands, or let it rust in the scabbard, and never strike with it; As they are Ministers of God, so avengers towards men, to execute wrath upon him that doth evill. Againe, Gospel-Mini∣sters in some cases are to be terrible, they may be Boanergesses, sons of thunder to the obstinate and rebellious, to the proud and presumptuous sinner; they must cut him out a portion to his condition, and save him (if it may be) with feare. But the gene∣rall temper and carriage of the Ministers of the Gospel is meek∣ness and gentlenesse, they should be full of love and of compas∣sion, instructing even those that oppose themselves, if God peradven∣ture will give them repentance, to the acknowledging of the truth. (2 Tim: 2.25, 26.) The Ministers of Christ must not deale out terror, till there be a necessity of it: And alwayes they who doe well, or are humbled for the evill which they have done, must be handled tenderly. My terror shall not make thee afraid,

Neither shall my hand be heavie upon thee.

* 1.20My Burthen shall not be heavie upon thee, saith the Chaldee Paraphrase, and so some translate out of the Hebrew, taking the derivation of the word from a roote which signifieth to bow downe the backe, as we doe when a burden is layd upon us. So the word is rendred (Prov: 16.26.) He that laboureth, labours for him∣selfe,

for his mouth craveth it of him, that's our reading; and we put in the Margent, and his mouth boweth unto him. The mouth of a labouring man boweth to him, as begging that he would get and give it something to eate, and satisfie the craving of his hun∣gry stomacke. 'Tis sad to see some poore men so given to Idle∣ness, that they had rather starve then worke, and when (accord∣ing to the propriety of this text in the Proverbs) their mouth boweth to them, that they would take paines to get a little bread to eate, they had rather endure the burthen of hunger, then the burthen of labour; But I instance this place only for that word which signifies a burthen, or to burthen. Those dreadfull Pro∣phecies which mere published against any people in Scripture, are called Burthens. The Burthen of Duma; the burthen of Da∣mascus; the burthen of Babylon; that is, a prophecy which had a burthen of calamity in it, able to break the backs of the strongest Nations. So saith Elihu according to this translation; My bur∣then shall not be heavie upon thee.

Others render it thus,* 1.21 My Eloquence shall not be heavie upon thee; that's farre from the text; yet there is a truth in the thing; As if Elihu had said, Though I am about to speake, and have much to speake, yet I would not speak such words, nor so many (I hope) as shall be burthensome to thee. I would not burthen thee with Eloquence; that is, either with affected Eloquence, or the over-flowings of Eloquence. Multiplicity of expression is very burthensome; nor is any thing in speech more grievous to a wise man, then an unnecessary heape of words. They who have a fluency of speech, are usually more pleased to heare them∣selves speak, then others are to heare them. Elihu (according to this reading) spake discreetly, and to the purpose, while he thus engageth to Job; I will not burthen thee with my Eloquence. But I passe that also.

We translate fully and clearly to the text;* 1.22 My hand shall not be heavie upon thee. The hand is taken two wayes; properly, and improperly; it is not to be taken properly here; we cannot sus∣pect Elihu of any such rude behaviour, that he would lay a vio∣lent hand on Job. Improperly the hand signifies any act of a man towards man; so a mans words may be his hand; A mans hand may be heavie on him, whom he never touched or came neere, yea, a mans hand may be heavie upon him whom he never saw.

Our hand is heavie upon others, not only by outward violence upon the body, but by any pressure upon the mind or inward man; our vexing or troubling another, whether by doing or say∣ing that which afflicts him, is the laying of a heavie hand upon him. That's the meaning of Elihu; My hand shall not be heavie upon thee; that is, I will doe nothing, nor will I say any thing, which (in it selfe) shall be grievous and vexatious to thee. We finde David complaining (Psal: 32.4.) that the hand of God was heavie upon him day and night; that is, God appeared as displeased with him, he could not get evidence of his love in the pardon of his sin; This pressed his soule like an intollerable bur∣then. Great afflictions of any kinde are a heavie hand upon us. Elihu who saw the heavie hand of God upon Job already, giveth him this comfortable promise, That he would not adde griefe to his sorrow; My hand shall not be heavie upon thee; I know thou hast thy load already. These latter words are of the same gene∣rall importance with the former; And we may Note further from them.

Meekness and gentle dealing becomes us while we would reduce others from their error, or reprove them for it. My hand shall not be heavie upon thee.

The Apostle called God to record concerning the Corinthians (2 Cor: 1.23, 24.) that it was to spare them that he had not come as then to Corinth. As if he had sayd, I was loth to lay so heavie a hand upon you, or deale with such severity, as your case required. And yet he adds, what severity soever I or others shall use towards you, we shall use it, Not for that we have dominion over your faith, but as helpers of your Joy. We shall not come with Lordly power upon you, we purpose not to carry it by meere authority and command, but of entreaty and love; we will not Lord it over your consciences, but only regulate them, that your comforts may flow in more freely. Hard words are oftentimes more pressing then the hardest blowes. Words may weigh much more upon the spirit, then a heavie burthen upon the backe. I grant a heavie hand must be layd upon some, there is no other way to deale with them. The word is a hammer and a fire. But as I intimated before, we must distinguish of persons and of causes, and accordingly lay our hand. God hath not made his

Ministers Lyons to scare his flock, nor Bulls to gore them, but Shepheards to feed them and watch over them. And especially when the hand of God is upon any, our hand should not.

For conclusion, take here the laws of a just disputation. Elihu in this Preface (I have yet gone no farther) gives Job free leave to answer, and set himselfe to the battaile with him, and promi∣seth to deale with him in the fairest and in the meetest way he could wish or desire. It is the observation of a moderne Exposi∣ter upon this place, considering the equanimity and gentlenesse with which Elihu engaged himselfe to mannage this dispute. If such a spirit (saith he) could be found as here Elihu professeth in this controversie with Job,* 1.23 how soone might all our controversies be ended; but we see most men every where magisterially imposing one upon another, yea magistratically. If they cannot impose mage∣sterially, and make others believe what they say, because they say it, then they will impose magistratically, the Magistrates sword shall make way, if strength of argument cannot. And (saith he) when they have disputed a while and answer is made, they will not receive an∣swer, but tell of prisons, of sword and fire. Thus he taxed the Po∣pish Magistrates of those times, who layed indeed a most heavie hand upon all who submitted not to the Babylonish yoke. And it were well if there were not something of such a spirit, a bitter spirit, an imposing spirit, a spirit of dominion over the faith of o∣thers remaining at this day; but that we could with sweetness and gentleness treat about our differencies, and say as this man did (though a man full of zeale for truth) to our dissenters, we will not terrifie you with the Magistrates sword, nor will we deale by subtleness; we will not perswade you by bonds and pri∣sons; Our terror shall not make you afraid, nor our hand be heavie upon you, neither will we provoke other hands to be heavie on you; we will carry all things fairely, amicably, Christianly, waiting in the use of proper meanes, counsels, convictions, and prayers, till God shall make way into every mans spirit to receive the truth.

Thus farre Elihu hath (like a subtle Orator) prefac'd it with Job, to prepare him for an attentive hearing,* 1.24 for a candid con∣struction of, and a ready condiscention to what he had ready to propose, and say.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 faci∣endi verbum artificiosam & elaboratam a∣gendi rationem affert. Pined:
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Spiritus ex ore egregiens, hali∣tus flatus ani∣ma proprie sig∣nificat halitem, p••r metonymi∣am effecti, ani∣mam; per sy∣nechdo••hen membri animal. Pisc: in Deut: 10.16.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Spiratio omnipotentis est quae docet me. Sept: Haud me latet non a meipso, sed a deo hunc prudentiae sen∣sum me acce∣pisse. Nicet:
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.5

  St•• quasi in a∣cie, ad pugnan∣dum contra me & convincen∣dum me ratio∣nibus. Drus:
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 viriliter agire.
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 secun∣dum os tuum. i. e. sicut tu.
• * 1.8

  Juxta os edere sui. Heb:
• * 1.9

  Juxta os voti sui. Heb: Juxta os ser∣vitij. Heb:
• * 1.10

  Super os viae suae. Heb:
• * 1.11

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

  Pro deo; erga deum.
• * 1.13

  Non quod se dei loco illi aut de∣um illi futurum aut esse dicat, sed quod dei partes & cau∣sam sit contra illum defensu∣rus. Ʋt quia il∣le cum deo ob ejus majestatem congredi vere∣batur, offerat se Jobo dei loco illi futurum. Merc: Ego juxta os tuum deo. i. e. pro deo, est e∣nim dativus fa∣voris. Bold:
• * 1.14

  Ecc•• ego quasi esset os tuum ad deum. Coc:
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Excisus.
• * 1.16

  Gentes enim hoc de primi hominis facta a deo plasma∣tione & ex terraformatione mysterium peni∣tùs ignorarunt. Bold:
• * 1.17

  Veruntamen miraculum meum te non terreat. Vulg:
• * 1.18

  Vox 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 terrorem deno∣tat & saepe il∣lum, qui in fa∣cie regis, judi∣cis, principis elucet.
• * 1.19

  Terror minimè potest esse in massa luti, qua∣lis est omnis homo.
• * 1.20

  Onus meum su∣per te non erit grave. Targ: Quidam vocem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ita su∣munt quasi ve∣niat ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod est incur∣vare. q.d. opus meum quod tibi imponam non erit tale, ut sub eo incurveris. Bold: Inflexit se su∣per eum os su∣um. Mont:
• * 1.21

  Eloquentia mea non erit tibi gravis. Vulg:
• * 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vota mea. i. e. manus plaga, ut Aleph sit addi∣titium sive Her∣manticum. Drus:
• * 1.23

  Levaterus.
• * 1.24

  Hactenus exor∣dium sequitur propositio.