JOB , Chap. 35. Vers. 1 , 2 , 3.

1. Elihu spake moreover , and said ,

2. Thinkest thou this to be right , that thou saidst , My righteousness is more than Gods ?

3. For thou saidst , What advantage will it be unto thee , and , What profit shall I have , if I be cleansed from my sin ?

THis Chapter containeth the third Oration , Speech , or Address , which Elihu made to Job ; in which he giveth answer to , confutes , and reproves , three assertions , or complaints , we may call them complaining assertions , with which he chargeth Job .

The First is laid down in the second and third verses ; Thinkest thou this to be right , that thou saidst , my righteousness is more than Gods ? For thou saidst , What advantage will it be ? &c. The answer of Elihu to this both complaining and ( as proposed ) proud assertion , is found in the 4th , 5th , 6th , 7th , and 8th verses of this Chapter .

The Second uncomely complaint is charged on Job at the 9th verse ; By reason of the multitude of oppressions , they make the oppressed to cry : they cry out by reason of the arme of the mighty . To this Elihu gives answer in the 10th , 11th , 12th , and 13th verses .

The Third is exprest in the former part of the 14th verse ; Although thou sayest , thou shalt not see him . To this Elihu begins to make answer in the latter part of the same verse , and continueth ●i● answer to the end of the Chapter ; Yet judgement is before him , therefore trust thou in him , &c. These are the general Parts of the whole Chapter . I shall now proceed to the explication of particulars .

Vers. 1. Elihu spake moreover , and said .

Who this Elihu was , I have shewed heretofore , as also the spirit and temper of the man ; and it may well be said here , Moreover , he said ; for we have already heard many of his sayings in the 32d , 33d , and 34th Chapters of this Book .

This first verse is a connecting Preface to that which followeth ; for when Elihu had given Job liberty of speech , or of answering for himself , at the latter end of the former Chapter , and had , as we may suppose , paused a while , expecting what answer Job would make , he perceiving that Job either had nothing to offer , or would offer no more , began again ; as if the Author of this Book had said , when Elihu saw that Job would not reply , or had nothing more to say for his own vindication , he let him understand , that he had more to say for his conviction .

Elihu spake moreover , and said .

And he said many things , and those very sharp things , his words were indeed as goads , and as nails , yea as swords , and spears , in the heart of Job ; he objected against him such things , as were in the matter very bad , and such for the manner , as a godly , yea an ingenious man , ought not only to be ashamed of , but to abhorre : And thus he undertakes him ,

Vers. 2. Thinkest thou this to be right , that thou saidst , my righteousness is more than Gods ?

In this verse Elihu enters his renewed suit against Job , or here he proposeth what he had to charge Job with ; Thinkest thou this to be right ? And in the next or third verse , he endeavours to make good this charge , or to prove that Job had said so ; for thou hast said , &c. As if he had said , I will prove it to thy face , that thou hast said , My righteousness is more than Gods ; for thou hast said , What advantage will it be unto thee , and what profit shall I have , if I be cleansed from my sin ? So then in the second verse you have the charge , and in the third the proof of the charge .

Thinkest thou this to be right ?

The word which we render to think , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An hoc cogitasti in jus . Heb: notes more than a bare thinking , even the devising , or curious contriving of a matter in the brain ; hast thou formed this in thy Imagination , and concluded it in thy Understanding for right , for sound , and wholsome Doctrine , for a very truth ? There may be a threefold exposition of these words :

First , As an appeal to Jobs own breast ; Thinkest thou this to be right ? let me ask thee the question , Hast thou said well in this ? dost thou believe thou hast ? let thy Conscience judge , and make answer . I doubt not but thou wilt be self-condemned : And indeed no guilty person can be absolved , himself ( if himself ) being judge .

Secondly , We may look upon the words , not only as an appeal , but as a reproof , or objurgation ; Thinkest thou this to be right ? What man in his right mind would think so ! thou toldest thy wife in the second Chapter , Thou speakest like one of the foolish women ; and may it not now be told thee , Thou speakest like one of the foolish men ? Would any man in his wits utter a word of this import , a word of so gross a savour , of so dangerous a reflection upon the Justice of God , or so much as intimate himself by any the remotest consequences , more just , more righteous than God ? why hath such a word dropt from thy mouth ? Thus he chides , checks , and reproves him .

Thirdly , These words may have the sense of a denying question ; Thinkest thou this to be right ? Surely Job thou dost not think this to be right , I cannot believe that thou thinkest this to be right , thou are not surely so far left of Reason , and of Grace , as to think this to be right . This sense gives some allay to , or abatement of the former ; surely thou dost not think so , though thou hast spoken so ; though thy words may have this meaning , yet I hope this is not thy meaning ; I am unwilling to take up thy opinion from thy expression ; Thinkest thou this to be right ? From the first Exposition ,

Note ; It is a strong way of conviction , to put or refer a matter to his Judgement and Conscience , against whom we make opposition .

Thinkest thou this to be right ? I refer it to thy own Conscience , whether this be right yea or no ; and thus the Scripture speaks often . When God would stop the mouth from all contradiction , and not leave opposers a word to say , he leaves it upon them to say all . Moses intending to prove that none could prevaile against Israel , unless ( God provoked by sin ) delivered Israel up into their hands , gives this demonstration of it ( Deut. 32.31 . ) Their Rock is not as our Rock even our enemies themselves being Judges ; I refer this to our enemies opinion , whether the Dunghil gods , the Idols whom they serve and trust to , be like Jehovah , the living God , whom we have ( and ought ) to serve and trust to . You that are our enemies , do you think your Rock is like our Rock ? I know you do not . The Apostles , Peter , and John , referred it back to the judgment of their Judges , whether it were fit for them , to obey their commands , yea or no , when they called them , and charged them to preach no more in that name , the name of the Lord Jesus Christ , ( Acts 4.19 . ) Whether it be right in the sight of God to hearken unto you more than unto God , judge ye . We have received a command from God to preach ▪ Go teach all Nations ( Math. 28.19 . ) and we have received a command from you not to preach ; now we leave it with you , whether it be fit for us to obey God or you . So the Apostle having admonished the Corinthians to flee from Idolatry , presently adds ( 1 Cor. 10.14 , 15. ) I speak as to wise men , judge ye what I say ; I have given you the rule , and I leave it to your consideration , what 's best and safest for you to do . I speak as to wise men , that 's a holy insinuation ; As if he had said , I know you are wise men , men of understanding , and therefore I do not so much command you to obey what I say , as to judge what I say ; I am much perswaded you cannot judge otherwise in this thing than I do ; There is so much truth and reason in what I say , that you cannot but say so too . The same Apostle speaks again in a like forme about womens praying uncovered ; Judge in your selves , is it comely that a woman pray unto God uncovered ( 1 Cor. 11.13 . ) As if he had said , I do not stand wholly to my own judgement in this case of conscience , I dare refer it to you , and stand to yours . Thus in many things we may appeal unto the Consciences of those we deal with ; & no doubt the Conscience is often satisfied while the Will stands out : Men of much understanding will dispute , when Conscience hath nothing to say ; Yea some will for their own ends argue that to be right , which ( in their Consciences ) they do not think to be so . Thinkest thou this to be right ? Thou hast said it , but dost thou think it ? I trow not .

Observe , Secondly .

There is a Light within us that will shew us what 's am●ss , or 〈◊〉 not right .

Elihu doth not direct Job immediately to the Word , ( though that 's the authoritative and authentick Rule ) but to his heart ; thou hast a Light in thy self , whereby thou mayest see that this is not right . Thus the Apostle , ( 1 Cor. 11.14 , 15. ) Doth not even Nature it self teach you , that if a man have long haire , it is a shame unto him ? but if a woman have long haire , it is a glory to her , for her haire is given her for a covering . The Light which every man hath in him will shew this . Again , the Apostle ( Rom. 2.14 , 15. ) proveth that the old Gentiles had a light of Nature in them , which shewed them many things amiss . Thus he argueth ; For when the Gentiles that have not the Law , do by nature the things contained in the Law , ( they do them by Nature , that is , by the Light of Nature , which shews them to do these things , that is , it sheweth them that they ought to be done , and they do them , as to the outward action , by that Light : ) these having not the Law ( that is , the written Word , published to them in that formality , which the people of God have , these having not the Law ) are a Law unto themselves ; which shew the work of the Law written in their hearts , their Conscience also bearing witness , and their thoughts the mean while accusing , or else excusing one another . This Light shewed those Gentiles so far what to do according to the Law , as left them without excuse , for not doing what it shewed . Gospel Mysteries and matters of Faith are purely of Divine Revelation , but what the moral Law commands or forbids , the light of Nature leads us to do and to forbear .

There is a generation of people grown up and spreading amongst us , who cry up the light within them , with neglect of , if not in oppos●tion to the Word written and preached to them . These make a very ill use of this notion ; For whosoever bids us look to the light within us , to draw us off from the Word or light without us , erre greatly , and may quickly draw us into the greatest errors both in Faith and Practise . 'T is dangerous to go or act against the light within us , yet if we go or act alwayes by that light alone , we shall be in da●kness before we are aware . Natural light without Scripture-light , proves a false light , and may quickly lead us out of the way , and besides our duty . Therefore the Prophet , when any should say , Seek unto them that have familiar Spirits , &c. doth not say , look to the light within you for resolution , whether ye should hearken to such or no , but to the Law , and to the Tes●●●ony : if they speak not according to this w●rd , it is because there is no light in them , ( Isa. 8.20 . ) If that which is called light within us , speak not according to the light of the Law and Testimony without us , there is no true light ( or as the Margin hath it ) no morning in us ; the Day-starre hath not risen in such hearts , nor do they speak like children of the light . Take heed of striking and so splitting against that Rock ; yet certainly there is a light within us that must not be resisted . The Apostle reports that as the sin of the old Gentiles ( Rom. 1.28 . ) They did not like to retain God in their knowledge ; they had a light of God by nature , God was in their knowledge , but they liked not to think of God , but rather thought of the world , and of any vanity , than of God , rather of the creature , than of the Creator ; for this cause God gave them up to a reprobate mind , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to do those things which are not convenient . They who obey not , who answer not the light of Nature in doing good , shall be left to the doing of those evills which are against the light of Nature . Such were those things which the Apostle calls ( by a modest word ) not convenient , or not fitting that duty and decorum , which man as man should carefully and religiously observe . By which negative expression , Not convenient , he positively intends the vilest evils and debaucheries of Nature , not to be named . And if God were so wroth with the Gentiles for not answering the common Light of Nature , no marvel if he spake so dreadfully against those that refuse and oppose the Light of the most glorious Gospel ( John 3.19 . ) This is the condemnation , that light is come into the world , and men loved darknesse rather than light , because their deeds were evil . Not to answer the Light of Conscience within us rightly informed , much more not to obey the Light of the Gospel without us , leaves us under condemnation . The Light within man will shew him very much what he ought to do , and judge him for not doing it . Thinkest thou this to be right ? Doth the Principle planted in thee comply with this Position ?

But what was it that Elihu puts the Question about ? You have it in the close of the verse ; That thou saidst , My righteousnesse is more than Gods ;

Or according to the strictnesse of the Hebrew , My righteousness is before Gods . The Preposition here used is often taken comparatively , and hath the same signification with that ( Math. 11.19 . ) where Christ saith ( as we translate ) Wisdome is justified of her Children ; that is , Christ , or the Doctrine of the Gospel , the Divine Light that shines there , is justified , that is approved and declared just , by all who are her Children indeed , born not of blood , nor of the will of the flesh , nor of the will of man , but of God . This is a good and profitable sence . Though strangers do not , will not justifie Wisdome , yet her Children do and will . Neverthelesse that comparative translation , and reading , which some contend for , carrieth in it a clear truth also , and serves to illustrate this Text in Job , now under-hand . Wisdome is justified more than her children , or rather than her children , or before her children . That is , more , rather , and before the Scribes and Pharisees , who pretended highly , that they were the children , yea the chief , if not the only children of Wisdome ; and while they made this boast , they really resisted and opposed Jesus Christ , who is wisdome , and in whom are hid all the treasures of wisdome : And therefore how much soever the Scribes and Pharisees flattered themselves in their own opinion , or were applauded , and preferred by others , as children of wisdome , or as very wise men ; yet Jesus Christ the true Wisdome , was justified by God , and all good men , more than they , or before , yea infinitely before them ; he was justified fully , but they not at all . Such a negative sence Christ intends , in that comparative determination , between the Publican and the Pharisee ( Luke 18.14 . ) I tell you , this man went down to his house justified rather than the other : That is , the Publican went home justified rather , or righteous rather , or more righteous than the Pharisee ; the proud Pharisee , not being at all justified , nor righteous , but in his own eyes . Some Comparatives imply a perfect Negative to the opposite party , others only a partial . Such a comparative sence Elihu intimates in Jobs asse●tion of his righteousness . Thou saidst , my righteousnesse is more than Gods ; Or I am to be justified rather than God .

But some may say , where spake Job this ? where 's the Ch●pter and Verse ? did Job , or could J●b overshoot himself to such a height of blasphemy ?

I answer ,

First , Some indeed charge Elihu deeply , as if he had feigned all these things against Job , or formed them up in his own Imagination , rather than grounded them upon any of his assertions ; but we need not thus wound Elihu , to get a salve for Jobs sore .

Therefore Secondly , I answer , that although Job had not spoken this in so many words , or syllabically , yet he had spoken that from which Elihu might gather such a sence , or of which he might make such an interpretation . And therefore he seems to say at the thi●d verse , If thou thinkest this a falsehood , or too hard a charge , and shouldst deny that thou hast said , My righteousness is more than Gods ; I 'le tell thee what thou hast said , which hath given me ground ( I think just and sufficient ground ) for this accusation : Thou hast said , What advantage will it be unto me ? and what profit shall I have , if I be cleansed from my sin ? And is not this to make thy righteousnesse more than Gods ?

But what righteousnesse is here meant ?

I answer , There is a twofold righteousnesse .

First , There is the righteousnesse of our persons , which is either imputed in justification , or imparted in sanctification , ( as hath been shewed upon some other passages of Elihu's discourse with Job ) This is the righteousnesse of our persons ; as justified we are righteous , as sanctified we are also righteous . Now when Elihu chargeth Job to say that his righteousnesse was more than Gods , we are not to understand it as if he had said , his personal righteousness , in either notion , was more than Gods ; for that righteousness which is imputed to our persons , is indeed the righteousness of God , ( Rom. 10.3 . ) but 't is not a righteousnesse more than Gods . And as for that righteousnesse planted in our persons , how imperfect and mixt with corruption is that , at best , in this life ? And therefore had Job spoken any such words , or had harboured such a thought , it had been blasphemy at the highest rate ; and ( as one expresseth it well ) If Job had spoken these horrible blasphemies , Si haec horrenda blasphemia fuisset ab eo extorta , Satan certè , non autem Jobus , in hoc certamine victoriam obtinuisset . Bez. though extorted from him by utmost extremity , and in the greatest anguish of his spirit , surely Satan had got the day , and triumphed as Victor in this great conflict , not Job . Should the most righteous man on Earth , or Angel in Heaven , say in strict sence , My righte●usnesse is more than Gods , this saying were a charging of God with unrighteousnesse , yea ( which Satan promised himself , and told God Job would do , if tryed to the utmost ) a cursing of God to his face . But as Job abhorred to speak irreverently ( though he sometimes spake passionately ) of God , so , that he utterly disclaimed such thoughts of his own righteousnesse , hath appeared fully by his frequent protestations against all dependance upon , and trust in any self-righteousnesse or perfection , in divers passages of this Book .

Secondly , There is a righteousnesse of our Cause , or of the special matter in controversie : In which sence ( I conceive ) Judah said of Tamar , ( Gen. 38.26 . ) She hath been more righteous than I. That is , She hath carried this businesse better , and more according to right . And thus we may understand Elihu charging Job for saying , My righteousnesse is more than Gods ; that is , my Cause is more righteous than his ; and to say that ( which is the most moderate sence ) was too great a boldnesse for any creature , yea a blasphemy against the Creator . Shall man presume to say that God doth not carry things righteously with him , or that there is no reason why God should deal so or so with him ! But did Job ever affirm his Cause more righteous than Gods ? I answer , not categorically , or directly ; But Elihu hearing Job make so many complaints , might suppose he thought there was no reason why God should deal with him as he had done , and then he had been more righteous in his Cause than God .

The Septuagint read it without any comparison at all , which makes the meaning much more easie ; they say not , My righteousness is more than Gods , but , I shall be found righteous before God , or in the sight of God . This Job had said , and therefore made so many appeals to God . Justus sum ante conspectum Domini . Sept. I am just before God , that is , My cause will be found right and just in the sight of God . And as Job had said this often equivalently , so once in terms , ( Chap. 23.10 . ) When he hath tryed m● , I shall come forth as gold , or appear innocent before God ; which he spake especially with an eye to those heavy accusations which his Friends brought against him , and laid upon him : And even for this Job might well be condemned of rashnesse by Elihu , who aimed at the throwing down of all self-righteousness , at the stopping of every mouth , at the eclipsing of all humane glory , in the presence , and before the brightnesse of the Most Glorious , High and Holy God .

So then , even , this other more favourable reading , which speaketh not comparatively , but positively , I am just before God , that is , Praepositio illa Mom verti potesta vel ab , ni hunc sensum justus suma Deo , vel justificabo causam mcam apud Deum . Cajet. I shall be justified by God , or I doubt not but I shall be acquitted , and found right before God , this cannot every way be justified : It was Jobs fault and failing , that he was so confident God would not ( he was farre from saying God could not ) find fault with him . We may see ( if we have spiritual eyes , or eyes enlightned by the Spirit , so many faults in our best services , as may make us ashamed to own them , rather than to boast of them before men , much more to bear up our selves before God upon them : For ( as Eliphaz told Job in the 4th Chapter ) God chargeth his Angels with folly , and the best of his Saints are unclean before him ; therefore that was too much fo : Job to say of himself , though that 's the easiest and most charitable Interpretation of what he said , when he said ( as the Septuagint render ) I shall be found righteous before God , or in the sight of God .

Our Translation is very hard , hardest of all , Thou hast said , my righteousnesse is more than Gods ; yet this Elihu might gather up consequentially from what he spake in the 19th Chapter , vers. 6 , 7. Behold I cry out of wrong , but I am not heard , I cry aloud , but there is no judgement . As also from the passage , Chap. 23d vers. 2d. Even to day is my complaint bitter , my stroke is heavier than my groaning : In both places Job speaks as if God had not dealt rightly with him , as if God had been over-severe in afflicting him , or as if his complainings were short of his sufferings . In both or either of which , Job exceeds the bounds both of truth and duty ; such extravagant expressions , have no apology but his pain , nor can any thing be an Advocate for him , but this , That Satan who was his Tempter , was also his Tormenter , and held him so long upon the Rack , that he uttered ( as himself confessed , Chap. 42.3 . ) that which he understood not , yea words by which Elihu understood that he said in effect , My righteousness is more than Gods .

Note hence , first , There is no thought of man further from right , than to think there is any unrighteousness in the dealings of God with man .

Man can hardly do any thing that is just , and it is impossible God should do any thing that is unjust . Let God do what he will , it is right , and he is righteous in doing it : Yea , whatsoever evil God doth to a Job , to any of his good people , he is good to them in doing it ( Psal. 73.1 . ) Truly God is good to Israel , even to such as are of a clean heart , or clean of heart . Not only is God Righteous and Just , but Good and Gracious in what he doth : though his dispensations are often very sad , yet they are never unequal ; and as the worst of men shall at last acknowledge that he is just ; so the best of men , a Job , a David , shall find and see at last with joy and thanksgivings , that God hath been good , yea best to them ( considering their state ) in his sorest and severest dealings : For all the paths of the Lord ( as wel hard as sofr , as well those that are set with Bryars and Thorns , as those that are set with Roses ) are mercy and truth , ( mercy as much as truth ) unto such as keep his Covenant , and his Testimonies , Psal. 25.10 . He that shews mercy cannot but shew righteousnesse to his in all his wayes . As he that doth righteousness , is righteous , ( 1 John 3.7 . ) so he that is righteousnesse , cannot but do righteous things . God is not only righteous , but righteousnesse ; he is essentially righteous , his righteousnesse is himself : A mans being , and his righteousnesse are two things . The man may subsist without righteousnesse ( all men by nature , and while nothing but nature , though much sublimated and refined , if not converted , are unrighteous ) but it is as impossible for God not to be righteous , as not to be . How can he who is righteous , yea righteousnesse it self , but do righteous things in all he doth , in every cause , in every proceeding , whether with Persons , Families , or Nations ? Is it not then a most unrighteous thing to think or say God hath , or can do any unrighteous thing ?

Secondly Note , He that complains that God deals over-severely with him , or otherwise than is fit , or otherwise than he hath deserved , makes himself , as to his Cause , more righteous than God .

If we say a man deals otherwise with us then we have deserved at his hands , we judge him , as to that action , uneven and unjust in his dealings . Surely then , if we think or speak hardly of the hardest wayes of God , we speak and think hardly of God himself . We cannot think well of God , unlesse we say all that he doth is well done . A thought , that there is but one twig in our rod more than is meet , or fit , or more than is good for us , or to think it abides one minute longer upon our backs , than is meet , or fit , or good for us , is to say , Our righteousnesse is more than Gods ; yea , 't is to say , Our wisdom is more than Gods , and our mercies are more than the mercies of God . Therefore take heed of such thoughts . Though we cannot see the righteousnesse of God in his works , yet we must say his wo●ks are righteous . It can never be right , not only to say , Our righteousness is more than Gods , but so much as to say , Our righteousness is any thing to Gods .

Thirdly Note , What we speak rashly , may at any time be prest upon us hardly , and is sometimes very uncharitably .

It is very usual with those who accuse , or oppose others , to take things doubtful for certainties , their own conjectures for the assertions of their adversarie , and every thing which hath a likenesse to an errour , to be errour . Elihu might have spoken more favourably to Job , In disputando cavendum , ne ex dictis adversarii per falsam consequentiam absurda deducamus , quibus illum gravamus , qua in re hic peccavit Elihu . Pisc . he might have construed his sayings more candidly than he did : Had he taken Jobs words with a grain of Salt ( as we speak ) he needed not to have put so much Gall and Wormwood into his own : Had he not interpreted Jobs complaints strictly , according to the sound , or letter , but considered them with his scope , his aime , and purpose in speaking so , together with the extream pain of his body , and anguish of his soul , when he spake so , he had never given him such cutting answers .

But God justly , and in much wisdome , sharpned the spirit of Elihu , to speak cutting words to Job , that Job feeling the smart , might be made sensible of his errour , and at last be brought low , and broken under his hand . Milde words may skin a sore before 't is searcht to the bottom , and so not only retard the Cure , but endanger the Patient . The holy Apostle fore-seeing the murmurings , quarrels and disputes which flesh and blood would make about Election or Predestination , doth not go about so much to answer them by Reason , as to represse them by a strong Reproof , and vehement Objurgation , ( Rom. 9.20 . ) Nay , but O man , who art thou that replyest against God! shall the thing formed , say to him that formed it , why hast thou made me thus ? hath not the Potter power over the Clay ? &c. Now as about that unsearchable depth of eternal Election , so about present dreadful dispensations , and providences , our undue reasonings and tumultuating thoughts of heart , concerning God , breaking our bounds , and forgetting with whom we have to do , or who hath to do with us , call for and deserve sharpest reproofs ; Who are you that reply against God! Who are you that think this to be right ●●●●h you do , or any thing wrong which God doth ? Who are you , that you should presume to say ( so much as by inference ) that your righteousness is more than Gods , or , that it is any thing compared with the righteousness of God!

Thou hast said , my righteousness is more than Gods .

What Job had said , which might give colour for this accusation , hath been touched before , in the mention of those Speeches , or Passages , forced from him by the greatnesse of his suffering . But Elihu gives it us yet more expressely in the next verse .

Vers. 3. For thou saidst , What advantage will it be unto thee , and what profit shall I have , if I be cleansed from my sin ?

As if he had said , O Job , If thou shouldest ask me , when or where thou hast said , My righteousness is more than Gods ? or how can I prove that thou hast said so ? I may soon answer thee , and easily prove it thus , thou hast said , What advantage will it be unto thee ? &c. Thou hast spoken as if no good were to be gotten by turning from evill ; or that thou sufferest evil , being thy self free , at least turned from doing evil ; and that therefore it availeth thee no more that thou art righteous , than if thou wert the greatest sinner in the world . So thou hast said , and in saying so , thou hast said what I have charged thee with .

But here the Question may arise again , as much about the Proof , as about the Charge . When did Job say , What advantage will it be unto me ? and what profit shall I have , if I be cleansed from my sin ?

I answer , as he said not the former words contained in the Charge directly , they were only a collection raised consequentially by Elihu , so he said not these words which are the proof of the Charge expressely , but by consequences .

For the clearing of this , we must distinguish of what is meant by profit and advantage , when Elihu saith , Thou saidst , What advantage shall it be unto thee , and what profit shall I have , if I be cleansed from my sin ? This advantage and profit may be considered ,

First , As to his eternal well-being and salvation ; Secondly , as to his present ease and consolation . We are not to understand it as if Elihu accused Job for saying , That to be cleansed from his sin , would be n●●●vantage , no profit as to his eternal estate ; that had been impious , and an Atheistical Speech , crossing the whole current of Scripture , and overthrowing the very foundation of godlinesse . Take away eternal reward and punishment , and where 's Religion ? where 's either the love or fear of God ? His meaning then is , that Job had said , it would be no profit , no boot to him for the present , or as to his then condition , if he were cleansed from his sin . This Elihu might gather from those two places ( Chap. 9.22 , 23. ) This is one thing , therefore I said it , He destroyeth the perfect and the wicked . If the scourge slay suddenly , he will laugh at the tryal of the innocent . As if Elihu had said , Thou canst not avoid this proof of my first Charge ; for he that saith , God destroyeth the perfect and the wicked , that is , the perfect as well as the wicked , saith also in effect , What profit is it , that I am cleansed from my sin ? But thou hast said the former , therefore the latter also . Again thou hast said ( Chap. 10.15 . ) If I be wicked , wo unto me , and if I be righteous , yet will I not lift up my head . I am full of confusion , therefore see thou mine affiiction ; weigh thy words , Thou hast said , Wo to me , if I be wicked , and if I be righteous , ( it will not be much better with me ) I will not , I dare not lift up my head , my confusion is so great . How great soever my innocency is , I have little comfort , or 't is much-what alike with me , whether I be righteous , or wicked . In these places , and by these speeches Job seems to put little or no difference between the dealings of God with the wicked and the righteous . Once more . Those words ( Chap. 9.28 , 29 , 30. ) are of a like import , I am afraid of all my sorrows , I know that thou wilt not hold me innocent . If I be wicked , why then labour I in vaine ? if I wash my self with snow water , and make my hands never so clean ; yet shalt thou plunge me in the ditch , and mine own cloaths shall abhorre me . Saying this , thou hast said , how innocent soever I am , I shall not be dealt with as an innocent ; if I make my self never so clean , God will throw me into the ditch , that is , into affliction . From these speeches Elihu might charge Job with saying , What profit is it ( as to my temporal good ) that I am cleansed from spiritual evil , my sin ? As for his eternal estate , that 's not the matter controverted in this book . The summe of all amounts to this , If I am cleansed from my sin , I may be as great a sufferer and as hardly dealt with in this world , as if I were altogether unclean . And hence it might be inferred , Surely Job was more righteous than God , because while he laboured to please God as becometh his people and good servants to do , God was pleased ( instead of rewarding him , as he had done many , and promised all who do so ) to afflict him , as he useth to do and hath threatned to do to the worst of evil men , the wicked . Thus thou ha●t said , What advantage , &c.

The word here rendred advantage , signifieth gain any way , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profuit contulit , utili● commodin fui● . or any thing that is commodious and gainful to us ; thou hast said , What advantage will it be unto thee ? Thus he brings in Job putting the question to himself , what advantage should he get to himself in this life by living a religious or a holy life ? As if he had said , Doubtless 't is concluded in thy breast , thou shalt get none ; And to strengthen this thy unbelief , at least to shew that thy unbelief in this poynt is very strong , thou hast said the same thing in another dress of words a second time ; For I have heard thee saying thus also .

What profit shall I have , if I be cleansed from my sin ?

Job was taxed for a saying of the same scandalous sense ( Chap. 34.9 . ) He hath said , it profiteth a man nothing , that he should delight himself with God . There Elihu accuseth him for affirming in a third person , it profiteth a man nothing ; and here for questioning in his own person ; What profit shall I have ?

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p●ofuit , utilitatem attulit ; hinc Belial mutilis . Some derive the word Belial from this root , signifying an unprofitable one , or an unthrift , a man that doth no good , either to himself , or others ; What profit shall I have ? what shall I get ? All the good I shall get I may put in my eye , and see never the worse : In a word , I shall not mend my condition , if I mend my conversation ; so it followeth ; If I be cleansed from my sin .

The words , If I be cleansed , are not exprest in the Hebrew Text , but are clea●ly implyed and unde●stood ; For Job cannot be supposed to ask this question ; What profit shall I get by , or from my sin ? that question were nothing to the present purpose or disputation . And therefore though all Interpreters do not make this supplement , yet all agree , that a supplement is to be made : Most concur in this , What profit shall I have , if I depart from , or forsake my sin ? We say , If I be cleansed from my sin ? As if these were Jobs thoughts , this his saying , Let me keep my sin , or not keep my sin , I see I am like to suffer . I shall still be kept under the rod. That 's the plain sense of the words ; Elihu chargeth Job with complaining of God , that it would be no advantage to him , 〈◊〉 to the ease of himself from any outward affliction and calamity , how much soever he forsook or were cleansed from his sin . There are two other readings of this verse , Nam dixisti , quid profutura ( se : justitia tua ) sit tibi ( item ) quid profi●iam : ex ea ) magis quam ex peccato meo Pisc . Rab : Sclom : which I shall only name , and then give two or three Notes from our own .

First , Thus ; Thou hast said , What profit shall I have more by it ( that is , by my righteousness ) than by my sins : As if his meaning were ( which is a very grosse one ) What good shall I get by well-doing more than by ill-doing ? One of the Rabbins takes in strongly with this comparative exposition , between those remotest moral extreams good and evil , as to his case : But I dare not joyn either with the one or other in this interpretation .

Si roges , quid profuturum sit ●ibi , dicens , quid proficerem a supplicia mea . Jun: A second gives it thus ; If thou demandest what may it profit thee , saying , What good shall I get by further punishment or suffering ?

It hath been said before , that those words , If I be cleansed , are not found expresly in the Hebrew Text ; And the word in our Translation rendred sin , signifieth also punishment or suffering , which is the fruit or effect of sin . So that according to this reading , Elihu in these words prevents an objection , which Job might take occasion to make from what he had said , or wished rather , at the 36th verse of the former Chapter . My desire is that Job may be tryed unto the end ; That is , further afflicted , or afflicted to the utmost . Against this desire of Elihu , Job is by him supposed making his exception , or objection , in this verse ; As if he had said , Why doest thou , or what reason hast thou to desire that I should be yet again tryed by affliction ? What , I pray , would that profit me , if I were afflicted yet more and more ? Can the suffering of evil do me good , or make me better ? To this objection , Elihu gives answer in the next verse , and those which follow to the ninth ; and he doth it ( as the Asserter of this Interpretation judgeth ) by this Dilemma . Thy afflictions would profit either God or thy self ( seeing God doth nothing in vaine ) ; but neither thy sufferings , how grievous soever , nor thy doings , how righteous soever , can profit God , no more than thy sins or evil doings can damage God ; therefore it remains , that if God afflict thee further , it will be ( if thou hast a heart to improve it ) for thy profit .

This reading , and the sense arising from it , is much insisted on ; but as the former is very harsh , so I conceive , this latter is very dark and intricate , and grounded upon the supposition of an objection very remote , or not easily to be suggested in this discourse . And therefore to avoyd both my own and the readers unnecessary trouble , I shall take the Text , as it stands in our Translation , and offer somewhat for instruction from it .

How great sinfulness there is in saying , There is no profit in the wayes of God , I have shewed at the 21st Chap. vers. 11 th , and Chap. 34th vers. 9. So that referring the Reader thither , I shall here give only this Note .

It is very sinful to say , we shall get no advantage by leaving sin .

We may well put the Apostles question ( Rom. 6.21 . ) to our selves , What fru●t have we in those things whereof we are now ashamed ? What benefit have we got by polluting our selves with sin ? But how vaine a question is it to say , What profit shall I have , if I be cleansed from my sin ? Elihu chargeth Job with this ; yet still remember , he referrs not to his eternal , but temporal condition . And this was Asaphs or Davids temptation also , as to his temporal condition ; even he , the one or the other , David or Asaph spake as much in express terms , as Job is here charged with , ( Psal. 73.13 . ) where complaining of the great tryals and troubles he had been under , and of the prosperity of the wicked ; Behold ( saith he ) these are the ungodly , who prosper in the world , they increase in riches . But how is it with me ? Verily I have cleansed my heart in vaine , and washed my hands in innocency ; for all the day long have I been plagued , and chastned every moment . As if he had said , What have I got by my holiness , and forsaking of sin ? what have I gained by my strictest walkings , and abstainings from the very appearance of evil ? Have I not reason to conclude , in good earnest , that I have cleansed my heart and hands in vaine , seeing my sufferings are not lessned , though my sins are , seeing my punishments are renewed every morning , though I am every morning upon the renewal of my repentance ? Thus spake the Psalmist in the day of his temptation ; and doubtless , this day of his Temption had been a day of temptation and provocation to the Lord , ( like that of Israels in the Wilderness , Psal. 95.7 . ) had not the Lord come in by his grace , and helped him to bite in his words at the very next verse ; If I say , I will speak thus , ( if I use such , not only uncomely , but wicked language as this , I have cleansed my heart and hands in vaine ) Behold , I should offend against the generation of thy children . And when I thought to know this , it was too wonderful for me ; that is , it was beyond my skill to reconcile these works , these providences of God towards me , with his word and promises ; nor was I any whit less at a loss , how to reconcile the prosperity and flourishing condition of wicked men , with those terrible threatnings which the Lord in his Word every where thunders out against them . These cross and intricate dispensations puzzel'd me greatly , put my soul into a maze ; nor could I spel their meaning , nor make out the sense of them , Vntill I went into the Sanctuary of God , then understood I their end ; the woful Catastrophe , the miserable end of wicked-men , their slippery standing , and their sudden falling , as both are described ( v. 18 , 19 , 20. ) Then also I understood the blessedness of a godly mans estate , both now and for ever , in having God his guide and his portion ( v. 24 , 25 , 26. ) then I understood what profit and advantage comes by cleansing our selves from sin , though to the eye it appeare not , yea though all appearances speak the contrary . To be cleansed from , or to remove sin is profitable and advantagious :

First , As to the removal of Judgement . When we begin cleansing work , the Lord usually makes an end of afflicting work . For as one great end of sending affliction , is to cleanse us from sin , ( Isa. 27.9 . ) By this shall the iniquity of Jacob be purged , and this is all the fruit , to take away his sin ; so our being clean●ed from sin is usually the end of our afflictions . When we are cleansed from sin , we are troubled no more , we smart no more : speak then , Is it no profit to be cleansed from sin , when so many , not only persons , but Nations have been ruin'd , because not cleansed from sin ? God gave his own people cleanness of teeth , ( Amos 4.6 . ) that is , famine or want of bread , because of the uncleanness of their hearts , and lives ; and is it no profit to be cleansed from sin , when for our sinfull uncleannesses God will cleanse us of all our comforts , even to a morsel of bread ? 'T is therefore a speech both false in it self , and highly di●honourable unto God , to say , I shall have no profit , for still I shall suffer , though I be cleansed from my sin ; whereas first , there is more profit in being cleansed from sin , than in being delivered from sufferings ; and , secondly , when once we are cleansed from sin , we are in the fairest way to be cleared from , and see an end of all our sufferings .

Secondly , The more we are cleansed from sin , the more communion we have with God , and the more peace from God . Is not this a great profit ? a profit besides the eternal reward ? a profit far better than any temporal reward ? Will not communion with God satisfie us for the loss of friends , of estate , or health ? Will not peace with God answer all the tribulations we can meet with in this world ? If therefore being cleansed from sin , we have closer communion and sweeter peace with God , let no man say , What profit shall I have , if I be cleansed from my sin ? And , although there should be no present profit , or advantage , though no visible , no nor spiritual income , as to present comfort , should redound to us in this world , by being cleansed from sin , yet remember , it is our profit , and our best profit to be cleansed from sin , to be emptied of sin , to mortifie sin , to destroy sin ; if we should have no profit in hand by leaving sin , yet there is a profit promised , that infinitely exceeds all the profits and pleasures which we can have or hope for by retaining our sin ; such profit and pleasure , as will abundantly recompence us for all the worldly losses we are at , and penitential sorrows which we pass thorow in keeping or cleansing our selves from sin . The Apostle rejoyced at the sorrow of the Corinthians ( 2 Cor. 7.9 . ) But is it good to rejoyce at the sorrow of others ? should we not mourn with those that mourn ? 'T is true , we should ; yet 't is good to rejoyce in that sorrow which doth others good ; such was the sorrow of those Corinthians . The Text is exp●ess ; Now ( saith St Paul ) I rejoyce not that ye were made sorry , but that ye sorrowed to repentance , for ye were made sorry after a godly manner ( or according to God ) that ye might receive damage by us in nothing . There is then no damage , no hurt by such sorrow ; But comes there any good , any profit by it ? yes , much every way ; for ( as it followeth , v. 10. ) godly sorrow worketh repentance to salvation , not to be repented of ; that is , greatly to be rejoyced in . What is matter of joy , if salvation be not ? True repentance for sin , is repentance to salvation : And is there not profit , is there not all profit in that ? As there is a Fountain opened ( the blood of Christ ) for sin and for uncleanness ( Zech: 13.1 . ) that is , for washing away the uncleanness of sin ; so there are abundance of blessings flowing from that Fountain , to all such as by the actings of Faith and Repentance wash and are clean .

Thus far of Elihu's first charge , and the proof of it , taken from Jobs own sayings . How he answers and refutes those sayings of Job , will appear in opening the next words .