An exposition with practical observations continued upon the fifteenth, sixteenth, and seventeenth chapters of…An exposition with practicall observations continued upon the fifteenth, sixteenth, and seventeenth chapters of…

But what cause had Job given Eliphaz to charge him with casting off the fear of the Lord; we find Eliphaz touching upon this point before, and upbraiding Job, (Chap. 4.6.) Is this thy fear? ¹Is this thy confidence? As if he had said, Is all thy profession come to this; here he chargeth him expressly, thou hast cast off fear; Job had not given him any just cause to speak or think thus hardly of him; but Eliphaz might possibly ground this accusation, upon those words (Chap. 9. v. 23.) This is one thing, therefore I said it, he destroyeth the perfect and the wicked, &c. Which Eliphaz did interpret as a casting off the fear of God; hath he awful and reverent thoughts of God, who affirmeth, that God laugheth at the afflictions and trials of his people? Again, Chap. 12.6. The Tabernacles of Robbers prosper, and they that provoke God are secure, into whose hands God bringeth abundantly: Hath not this man cast off all fear of God, who dares say, the wicked prosper, and are secure? Is God become a friend to those that profess themselves enemies to him? Others refer the ground of this to Chap. 13.21, 22. where he seems to speak boldly, and as some have taxed him, impudently, Do not two things to me, withdraw thy hand from me, &c. Then call thou, and I will answer, or let me speak, and answer thou me: Hence Eliphaz concludes, surely the man hath cast off the fear of God; he speaks to God as if he were Gods fellow, Speak thou and I will answer, or let me speak, and answer thou me; are these words becoming the great God of Heaven and Earth; art not thou grown over bold with God, doest ⟨p. 13⟩thou speak as becomes the distance, that is between the Creator, and the Creature? the Greek translates to this sense, Thou speakest to God without any modesty, thou hast put on a brazen face, and hardened thy heart against the fear of the Almighty. These shows of a ground Eliphaz might take, but Job had given him no real ground to pronounce this heavy censure, Thou castest off fear: But passing by the rigid hypothesis of Eliphaz, we may from his words, as they are a Thesis, observe,

But what cause had Job given Eliphaz to charge him with casting off the feare of the Lord; we finde Eliphaz touching upon this point before, and upbraiding Job, (Chap. 4.6.) Is this thy feare? ¹Is this thy confidence? As if he had sayd, Is all thy profession come to this; here he chargeth him expresly, thou hast cast off feare; Job had not given him any just cause to speak or thinke thus hardly of him; but Eliphaz might possibly ground this accusation, upon those words (Chap. 9. v. 23.) This is one thing, therefore I sayd it, he destroyeth the perfect and the wicked, &c. Which Eliphaz did interpret as a casting off the feare of God; hath he awfull and reverent thoughts of God, who affirmeth, that God laugheth at the afflictions and tryals of his people? Againe, Chap. 12.6. The Tabernacles of Robbers prosper, and they that provoke God are secure, into whose hands God bringeth abundantly: Hath not this man cast off all feare of God, who dares say, the wicked prosper, and are secure? Is God become a freind to those that professe themselves enemies to him? Others referre the ground of this to Chap. 13.21, 22. where he seemes to speake boldly, and as some have taxed him, impudently, Doe not two things to me, withdraw thy hand from me, &c. Then call thou, and I will answer, or let me speake, and answer thou me: Hence Eliphaz concludes, surely the man hath cast off the feare of God; he speaks to God as if he were Gods fellow, Speake thou and I will answer, or let me speake, and answer thou me; are these words becomming the great God of Heaven and Earth; art not thou growne over bold with God, doest