He says, "Oh, that G.o.d would speak, and open His lips against thee, and that He would show thee the secrets of wisdom, that they are double to that which is! Know, therefore, that G.o.d exacteth of thee less than thine iniquity deserveth." And again, "_If_ thou prepare thy heart, and stretch out thy hands toward Him; if iniquity be in thy hand, put it far away, and let not wickedness dwell in thy tabernacles. For then shalt thou lift up thy face without spot: yea, thou shalt be stedfast, and shalt not fear." (Chap. xi. 5, 6, 13-15.)

These words savor strongly of _legality_. They prove very distinctly that Zophar had no right sense of the divine character. He did not know G.o.d. No one possessing a true knowledge of G.o.d could speak of Him as opening His lips against a poor afflicted sinner, or as exacting aught from a needy, helpless creature. G.o.d is not against us, but for us, blessed forever be His name! He is not a legal exactor, but a liberal giver. Then, again, Zophar says, "If thou prepare thy heart."

But if not, what then? No doubt a man ought to prepare his heart,--and if he were right, he would; but then, he is not right, and hence, when he sets about preparing his heart, he finds nothing there but evil. He finds himself perfectly powerless. What is he to do? Zophar cannot tell. No; nor can any of his school. How can they? They only know G.o.d as a stern exactor--as One who, if He opens His lips, can only speak against the sinner.

Need we marvel, therefore, that Zophar was as far from convincing Job as either of his two companions? They were all wrong. Legality, tradition, experience, were alike defective, one-sided, false. Not any one of them, or all of them put together, could meet Job's case. They only darkened counsel by words without knowledge. Not one of the three friends understood Job; and what is more, they did not know G.o.d's character or His object in dealing with His dear servant. They were wholly mistaken. They knew not how to present G.o.d to Job; and, as a consequence, they knew not how to lead Job's conscience into the presence of G.o.d. In place of leading him to self-judgment, they only ministered to a spirit of self-vindication. They did not introduce G.o.d into the scene. They said some _true things_, but they had not _the truth_. They brought in experience, tradition, legality, but not the truth.

Hence the three friends failed to convince Job. Their ministry was one-sided, and instead of silencing Job, they only led him forth into a field of discussion which seemed almost boundless. He gives them word for word, and far more. "No doubt," he says, "but ye are the people, and wisdom shall die with you. But _I have understanding as well as you; I am not inferior to you_: yea, who knoweth not such things as these?" "What ye know, the same do I know also; I am not inferior to you." "Ye are forgers of lies, ye are all physicians of no value. Oh that ye would altogether hold your peace! and it should be your wisdom." "I have heard many such things: miserable comforters are ye all. Shall vain words have an end? or what emboldeneth thee that thou answerest? I also could speak as ye do: if your soul were in my soul's stead, I could heap up words against you, and shake my head at you." "How long will ye vex my soul, and break me in pieces with words? These ten times have ye reproached me; ye are not ashamed that ye make yourselves strange to me." "Have pity upon me, have pity upon me, O ye my friends; for the hand of G.o.d hath touched me."

All these utterances prove how far Job was from that true brokenness of spirit and humility of mind which ever flow from being in the divine presence. No doubt the friends were wrong--quite wrong in their notions about G.o.d, wrong in their method of dealing with Job; but their being wrong did not make him right. Had Job's conscience been in the presence of G.o.d, he would have made no reply to his friends, even though they had been a thousand times more mistaken and severe in their treatment. He would have meekly bowed his head, and allowed the tide of reproof and accusation to roll over him. He would have turned the very severity of his friends to profitable account, by viewing it as a wholesome moral discipline for his heart. But no; Job had not yet reached the end of himself. He was full of self-vindication, full of invective against his fellows, full of mistaken thoughts about G.o.d. It needed another ministry to bring him into a right att.i.tude of soul.

The more closely we study the lengthened discussion between Job and his three friends, the more clearly we must see the utter impossibility of their ever coming to an understanding. He was bent upon vindicating himself; and they were bent upon the very reverse.

He was unbroken and unsubdued, and their mistaken course of treatment only tended to render him more so. Had they changed sides, they would have reached a different issue altogether. If Job had condemned himself, had he taken a low place, had he owned himself nothing and n.o.body, he would have left his friends nothing to say. And, on the other hand, had they spoken softly, tenderly, and soothingly to him, they would have been far more likely to melt him down. As it was, the case was hopeless. He could see nothing wrong in himself; and they could see nothing right. He was determined to maintain his integrity; and they were quite as determined to pick holes and find out flaws.

There was no point of contact whatever--no common ground of understanding. He had no penitential breathings for them, and they had no tender compa.s.sions for him. They were traveling in entirely opposite directions, and never could meet. In a word, there was a demand for another kind of ministry altogether, and that ministry is introduced in the person of Elihu.

"So these three men ceased to answer Job [high time they should], because he was righteous in his own eyes. Then was kindled the wrath of Elihu, the son of Barachel the Buzite, of the kindred of Ram: against Job was his wrath kindled, because he justified himself rather than G.o.d. Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job." (Chap.

x.x.xii. 1-3.)

Here Elihu, with remarkable force and clearness, seizes upon the very root of the matter on each side. He condenses, in two brief sentences, the whole of the elaborate discussion contained in twenty-nine chapters. Job justified himself instead of justifying G.o.d: and they had condemned Job, instead of leading him to condemn himself.

It is of the very last moral importance to see that whenever we justify ourselves, we condemn G.o.d; and on the other hand, when we condemn ourselves, we justify G.o.d. "Wisdom is justified of all her children." This is a grand point. The truly broken and contrite heart will vindicate G.o.d at all cost. "Let G.o.d be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged." (Rom. iii. 4.) G.o.d must have the upper hand in the end; and it is the path of true wisdom to give Him the upper hand now. The very moment the soul is broken down in true self-judgment, G.o.d rises before it in all the majesty of His grace as a Justifier. But so long as we are ruled by a spirit of self-vindication or self-complacency, we must be total strangers to the deep blessedness of the man to whom G.o.d imputeth righteousness without works. The greatest folly that any one can be guilty of is to justify himself; inasmuch as G.o.d must then impute sin.

But the truest wisdom is to condemn one's self utterly; for in that case G.o.d becomes the Justifier.

But Job had not yet learnt to tread this marvelously blessed path. He was still built up in his own goodness, still clothed in his own righteousness, still full of self-complacency. Hence the wrath of Elihu was kindled against him. Wrath must a.s.suredly fall upon self-righteousness. It cannot be otherwise. The only true ground for a sinner to occupy is the ground of genuine repentance. Here there is naught but that pure and precious grace that reigns through righteousness by Jesus Christ our Lord. Thus it stands ever. There is nothing but wrath for the self-righteous--nothing but grace for the self-judged.

Reader, remember this. Pause for a moment, and consider it. On what ground dost thou, at this moment, stand? Hast thou bowed before G.o.d in true repentance? Hast thou ever really measured thyself in His holy presence? Or, art thou on the ground of self-righteousness, self-vindication, and self-complacency? Do, we entreat you, weigh these solemn questions. Do not put them aside. We are most anxious to deal with the heart and conscience of the reader. We do not write merely for the understanding, for the mind, for the intelligence. No doubt it is well to seek to enlighten the understanding, by the word of G.o.d; but we should exceedingly regret if our work were to end here.

There is far more than this. G.o.d wants to deal with the heart, with the moral being, with the inward man. He will have us real before Him.

It is of no possible use to build ourselves up in self-opinionativeness; for nothing is surer than that every thing of that kind must be broken up. The day of the Lord will be against every thing high and lifted up; and hence it is our wisdom now to be low and broken down; for it is from the low place that we get the very best view of G.o.d and His salvation. May the reader be led by G.o.d's Spirit into the reality of all this! May we all remember that G.o.d delights in a broken and contrite spirit--that He ever finds His abode with such; but the proud He knoweth afar off.

Thus, then, we may understand why Elihu's wrath was kindled against Job. He was entirely on G.o.d's side. Job was not. We hear nothing of Elihu until chap. x.x.xii., though it is very evident that he had been an attentive listener to the whole discussion. He had given a patient hearing to both sides, and he found that both were wrong. Job was wrong in seeking to defend himself; and the friends were wrong in seeking to condemn him.

How often is this the case in our discussions and controversies! And oh, what sorrowful work it is! In ninety-nine cases out of a hundred in the which persons are at issue, it will be found to be very much as it was with Job and his friends. A little brokenness on one side, or a little softness on the other, would go a great way toward settling the question. We speak not, of course, of cases in which the truth of G.o.d is concerned. There, one must be bold, decided, and unyielding. To yield where the truth of G.o.d or the glory of Christ is concerned, would be disloyalty to the One to whom we owe every thing. Plain decision and unflinching firmness alone become us in all cases in which it is a question of the claims of that blessed One who, when our interests were concerned, surrendered every thing, even life itself, in order to secure them. G.o.d forbid we should drop a sentence or pen a line which might have the effect of relaxing our grasp of truth, or abating our ardor in contending earnestly for the faith once delivered to the saints. Ah, no, reader, this is not the moment for ungirding the loins, laying aside the harness, or lowering the standard. Quite the reverse. Never was there more urgent need of having the loins girt about with truth, of having firm footing, and of maintaining the standard of divine principle in all its integrity. We say this advisedly. We say it in view of all the efforts of the enemy to drive us off the platform of pure truth by referring us to those who have failed in the maintenance of pure morals. Alas! alas! there is failure--sad, humiliating failure. We do not deny it. Who could? It is too patent--too flagrant--too gross. The heart bleeds as we think of it. Man fails always and every where. His history, from Eden to the present hour, is stamped with failure.

All this is undeniable. But, blessed be G.o.d! His foundation standeth sure, nor can human failure ever touch it. G.o.d is faithful. He knoweth them that are His; and let every one that nameth the name of Christ depart from iniquity. We have yet to learn that the way to improve _our_ morals is to lower G.o.d's standard. We do not and cannot believe it. Let us humble ourselves in view of our failure; but never surrender the precious truth of G.o.d.

But all this is a digression into which we have allowed ourselves to be drawn in order to guard against the thought that, in urging upon the reader the importance of cultivating a broken, yielding spirit, we would have him to yield a single jot or t.i.ttle of divine revelation.

We must now return to our subject.

There is something peculiarly marked and striking in the ministry of Elihu. He stands in vivid contrast with the three friends. His name signifies "G.o.d is he," and no doubt we may view him as a type of our Lord Jesus Christ. He brings G.o.d into the scene, and puts a complete stop to the weary strife and contention between Job and his friends.

Elihu argues not on the ground of experience; he appeals not to tradition; he breathes not the accents of legality; he brings in G.o.d.

This is the only way of putting a stop to controversy, of hushing strife, of ending a war of words. Let us hearken to the words of this remarkable personage.

"Now Elihu had waited till Job had spoken, because they were elder than he. When Elihu saw that there was no answer in the mouth of these three men, then his wrath was kindled." Note this: "_There was no answer_." In all their reasonings, in all their arguments, in all their references to experience, tradition, and legality, there was "no answer." This is very instructive. Job's friends had traveled over a very wide range, had said many true things, had attempted many replies; but, be it carefully noted, they found "no answer." It is not in the range of earth or of nature to find an answer for a self-righteous heart. G.o.d alone can answer it, as we shall see in the sequel. To all else but G.o.d the unbroken heart can find a ready reply.

This is most strikingly proved in the history now before us. Job's three friends found no answer. "And Elihu, the son of Barachel the Buzite, answered and said, 'I am young, and ye are very old; wherefore I was afraid, and durst not show mine opinion. I said, Days should speak [but, alas! they either do not speak at all or they speak a quant.i.ty of error and folly], and mult.i.tude of years should teach wisdom. But there is a spirit in man, and the inspiration of the Almighty giveth him understanding." Here divine light, the light of inspiration, begins to stream in upon the scene, and to roll away the thick clouds of dust raised by the strife of tongues. We are conscious of moral power and weight the very moment this blessed servant opens his lips. We feel we are listening to a man who speaks as the oracles of G.o.d--a man who is sensibly standing in the divine presence. It is not a man drawing from the meagre store of his own narrow and one-sided experience; nor yet a man appealing to h.o.a.ry antiquity, or to a bewildering tradition, or the ever-conflicting voices of the fathers. No; we have before us now a man who introduces us at once into the very presence of "the inspiration of the Almighty."

This is the only sure authority--the only unerring standard. "'Great men are not always wise, neither do the aged understand judgment.[8]

Therefore I said, Hearken to me; I also will show mine opinion.

Behold, I waited for your words; I gave ear to your reasons, whilst ye searched out what to say. Yea, I attended unto you, and, behold, there was none of you that convinced Job, or that answered his words: lest ye should say, We have found out wisdom: G.o.d thrusteth him down, not man. Now he hath not directed his words against me, neither will I answer him with your speeches.' They were amazed; they answered no more; they left off speaking." Experience, tradition, and legality are all swept off the platform to leave room for the "inspiration of the Almighty"--for the direct and powerful ministry of the Spirit of G.o.d.

[8] What would Elihu have said to the recent dogma of the infallibility of a man--a dogma accepted by over five hundred rational beings sitting in solemn conclave?

And this is to be henceforth part and parcel of the faith of Christians! Not long since, men were called upon to believe in _an immaculate woman_; now they are called upon to believe in _an infallible man_! What is to come next? Surely the "strong delusion"

must soon set in, when men will be compelled, by G.o.d's judicial dealings, to believe a lie, because they _would_ not believe the truth. May the eternal Spirit put forth His mighty energy in the conversion of precious souls ere the day of vengeance sets in!

The ministry of Elihu breaks upon the soul with peculiar power and fullness. It stands in vivid contrast with the one-sided and most defective ministry of the three friends. Indeed, it is quite a relief to reach the close of a controversy which seemed likely to prove interminable--a controversy between intense egotism on the one hand and experience, tradition, and legality on the other,--a controversy barren of any good, so far as Job was concerned, and leaving all parties at the close very much where they were at the beginning.

Still, however, the controversy is not without its value and interest to us. It teaches us very distinctly that when two parties join issue, they never can reach an understanding unless there be a little brokenness and subduedness on one side or the other. This is a valuable lesson, and one to which we all need to give attention. There is a vast amount of headiness and high-mindedness abroad, not only in the world, but in the Church. There is a great deal of self-occupation--a quant.i.ty of "I, I, I"--and that, too, even where we least suspect it, and where it is, most of all, unsightly, namely, in connection with the holy service of Christ. Never, we may safely a.s.sert, is egotism more truly detestable than when it shows itself in the service of that blessed One who made Himself of no reputation--whose whole course was one of perfect self-surrender, from first to last--who never sought His own glory in any thing, never maintained His own interest, never pleased Himself.

And yet, for all that, reader, is there not a most deplorable amount of hateful, unsubdued self displayed on the platform of Christian profession and Christian service? Alas! we cannot deny it. We are disposed to marvel, as the eye scans the record of the remarkable discussion between Job and his friends; we are amazed to find close upon a hundred references to himself in Job xxix.-x.x.xi. alone. In short, it is all "I" from beginning to end.

But, let us look to ourselves. Let us judge our own hearts in their deeper workings. Let us review our ways in the light of the divine presence. Let us bring all our work and service, and have it weighed in the holy balances of the sanctuary of G.o.d. Then shall we discover how much of hateful self is insinuated, like a dark and defiling tissue, into the whole web of our Christian life and service. How, for example, comes it to pa.s.s that we are so ready to mount the high horse when self is touched, even in the most remote degree? Why are we so impatient of reproof, be it clothed in language ever so refined and gentle? Why so ready to take offense at the slightest disparagement of self? And, further, why is it that we find our sympathies and our regards and our predilections going out, with special energy, after those who think well of us,--who value our ministry, agree with our opinions, and adopt our _cue_?

Do not all these things tell a tale? Do they not prove to us that, ere we condemn the egotism of our ancient patriarch, we should seek to get rid of a vast amount of our own? It is not, surely, that he was right; but we are far more wrong. It is far less to be wondered at that a man, amid the dim twilight of the far-back patriarchal age, was entangled in the snare of self-occupation, than that we, in the full blaze of Christianity, should fall thereinto. Christ had not come. No prophetic voice had fallen on the ear. Even the law had not been given when Job lived and spoke and thought. We can form a very poor conception indeed of the tiny ray of light by which men had to walk in the days of Job. But to us pertain the high privilege and holy responsibility of walking in the very meridian light of a full-orbed Christianity. Christ has come. He has lived, died, risen, and gone back to heaven. He has sent down the Holy Ghost to dwell in our hearts, as the witness of His glory, the seal of accomplished redemption, and the earnest of the inheritance, until the redemption of the purchased possession. The canon of Scripture is closed. The circle of revelation is complete. The Word of G.o.d is filled up. We have before us the divine record of the self-emptied One who went about doing good--the marvelous story of what He did, and how He did it, of what He said, and how He said it, of who He was and what He was. We know that He died for our sins according to the Scriptures; that He condemned sin and put it away; that our old nature--that odious thing called self, sin, the flesh--has been crucified and buried out of G.o.d's sight--made an end of forever, so far as its power over us is concerned. Moreover, we are made partakers of the divine nature; we have the holy Ghost dwelling in us; we are members of Christ's body, of His flesh, and of His bones; we are called to walk, even as He walked; we are heirs of glory--heirs of G.o.d and joint-heirs with Christ.

What did Job know of all this? Nothing. How could he know what was not revealed till fifteen centuries after his time? The full extent of Job's knowledge is poured upon us in those few glowing and impa.s.sioned words at the close of chap xix. "Oh, that my words were now written!

Oh, that they were printed in a book! That they were graven with an iron pen and lead in the rock forever! For I know that my Redeemer liveth, and that He shall stand at the latter day upon the earth. And though, after my skin worms destroy this body yet in my flesh shall I see G.o.d: whom I shall see for myself, and my eyes shall behold, and not another; though my reins be consumed within me."

This was Job's knowledge--this was his creed. There was a great deal in it, in one sense; but very little indeed when compared with the mighty circle of truths in the midst of which we are privileged to move. Job looked forward, through the dim twilight, to something that was to be done in the far-off future. We look back, from amid the full flood-tide of divine revelation, to something that has been done.

Job could say of his Redeemer that "He _shall_ stand in the latter day upon the _earth_." We know that our Redeemer sitteth on the throne of the Majesty in the heavens, after having lived and labored and died on the earth.

In short, the measure of Job's light and privilege admits of no comparison with that which we enjoy; and for this reason it is the less excusable in us to indulge in the varied forms of egotism and self-occupation. Our self-abnegation should be in proportion to the measure of our spiritual privilege. But alas! it is not so. We profess the very highest truths; but our character is not formed, nor is our conduct governed, by them. We speak of the heavenly calling; but our ways are earthly, sometimes sensual, or worse. We profess to enjoy the very highest standing; but our state does not comport therewith. Our real condition does not answer to our a.s.sumed position. We are high-minded, touchy, tenacious, and easily provoked. We are quite as ready to embark in the business of self-vindication as was our patriarch Job.

And then, on the other hand, when we feel called upon to approach another in the att.i.tude and tone of reproof, with what rudeness, coa.r.s.eness, and harshness we discharge the necessary work! How little softness of tone or delicacy of touch! How little of the tender and the soothing! How little of the "excellent oil!" How little of the broken heart and weeping eye! What slender ability to bring our erring brother down into the dust! Why is this? Simply because we are not habitually in the dust ourselves. If, on the one hand, we fail quite as much as Job in the matter of egotism and self-vindication, so on the other, we prove ourselves fully as incompetent as Job's friends to produce self-judgment in our brother. For example, how often do we parade our own experience, like Eliphaz; or indulge in a legal spirit, like Zophar; or introduce human authority, like Bildad! How little of the spirit and mind of Christ! How little of the power of the Holy Ghost, or the authority of the Word of G.o.d!

It is not pleasant to write thus. Quite the contrary. But it is pressed upon us, and we must write. We feel most solemnly, the growing laxity and indifference of the day in which we live. There is something perfectly appalling in the disproportion between our profession and practice. The highest truths are professed in immediate connection with gross worldliness and self-indulgence. Indeed, it would appear as though, in some cases, the higher the doctrines professed, the lower the walk. There is a wide diffusion of truth in our midst; but where is its formative power? Floods of light are poured upon the intelligence; but where are the profound exercises of heart and conscience in the presence of G.o.d? The rigid rule of precise and accurate statement is attended to; but where is the true practical result? Sound doctrine is unfolded in the letter; but where is the spirit? There is the form of words; but where is the living exponent?

Is it that we do not prize sound doctrine and accurate statement? Is it that we undervalue the wide diffusion of precious truth, in its very highest forms? Far, far away be the thought! Human language would utterly fail to set forth our estimate of these things. G.o.d forbid we should pen a line which might tend in any wise to lower in the mind of the reader the sense of the unspeakable value and importance of a lofty--yea, the very loftiest--standard of truth and sound doctrine.

We are most thoroughly convinced that we shall never improve our morals by lowering, the breadth of a hair, the standard of principle.

But, Christian reader, we would lovingly and solemnly ask you, Does it not strike you that there is in our midst a most melancholy lack of the tender conscience and the exercised heart? Does our practical piety keep pace with our profession of principle? Is the standard of morals at all up to the standard of doctrine?

Ah! we antic.i.p.ate the reply of the grave and thoughtful reader. We know too well the terms in which that reply must be couched. It is but too plain that the truth does not act on the conscience--that the doctrine does not shine in the life--that the practice does not correspond with the profession.

We speak for ourselves. As G.o.d is our witness, we pen these lines, in His presence, in a spirit of self-judgment. It is our hearty desire that the knife should enter into our own soul, and reach the deep roots of things there. The Lord knows how much we should prefer laying the ax to the root of self and there leave it to do its work. But we feel we have a sacred duty to discharge to the individual reader and to the Church of G.o.d; and, moreover, we feel that that duty would not be discharged were we merely to set forth the precious and the beautiful and the true. We are convinced that G.o.d would have us not only to be exercised in heart and conscience ourselves, but also to seek to exercise the hearts and consciences of all with whom we have to do.

True it is (a truth often stated and proved) that worldliness and carnality, and self-indulgence in all its phases,--in the wardrobe, the library, the equipage, and the table,--that fashion and style, folly and vanity, pride of _caste_, of intellect, and of purse,--none of these things can be talked down, written, lectured, or scolded down. This we fully believe. But must not conscience be addressed?

Must not the voice of holy exhortation fall on the ear? Shall we suffer laxity, indifferentism, and Laodicean lukewarmness to pave the way for a universal skepticism, infidelity, and practical atheism, and not be roused in conscience ourselves, and seek to rouse others? G.o.d forbid! No doubt, the higher and the better way is to have the evil expelled by the good, to have the flesh subdued by the Spirit, to have self displaced by Christ, to have the love of the world supplanted by the love of the Father:--all this we fully feel and freely admit; but, while feeling and admitting all this, we must still press upon our own conscience and that of the reader the urgent demand for solemn and searching review--for deep searchings of heart in the secret of the presence of G.o.d--for profound self-judgment, in reference to our whole career. Blessed be G.o.d! we can carry on these exercises before the throne of grace, the precious mercy-seat. "Grace reigns." Precious consoling sentence! Should it prevent exercise of soul? Nay, it should only impart the right tone and character thereto.

We have to do with victorious grace, not that we may indulge self, but mortify it all the more thoroughly.

May the Lord make us really humble, earnest, and devoted! May the deep utterance of the heart both of the writer and the reader be, "Lord, I am Thine--Thine only, Thine wholly, Thine forever!"

This may seem to some a digression from our special theme; but we trust the digression may not be in vain, but that, by the grace of G.o.d, it will yield something for the heart and conscience of both the writer and the reader; and thus we shall be better prepared to understand and appreciate the powerful ministry of Elihu, to which we shall now turn our attention, in dependence upon divine guidance.

The reader cannot fail to notice the double bearing of this remarkable ministry,--its bearing upon our patriarch and its bearing upon his friends. This is only what we might expect. Elihu, as we have already remarked, had patiently listened to the arguments on both sides. He had, as we say, heard both parties out. He had allowed them to exhaust themselves--to say all they had to say: "Elihu had waited till Job had spoken, because they were older than he." This is in lovely moral order. It was, most surely, the way of the Spirit of G.o.d.

Modesty in a young man is most graceful. Would there were more of it in our midst! Nothing is more attractive in the young than a quiet, retiring spirit. When real worth lies concealed beneath a modest and humble exterior, it is sure to draw the heart with irresistible power.

But on the other hand, nothing is more repulsive than the bold self-confidence, the pushing forwardness, and self-conceit of many of the young men of the present day. All such persons would do well to study the opening words of Elihu, and to imitate his example.

"And Elihu, the son of Barachel the Buzite, answered and said, 'I am young, and ye are very old; wherefore I was afraid, and durst not show you mine opinion. I said, Days should speak, and mult.i.tude of years should teach wisdom.'" This is the natural order. We expect h.o.a.ry heads to contain wisdom; and hence it is but right and comely for young men to be swift to hear, slow to speak, in the presence of their elders. We may set it down as an almost fixed principle that a forward young man is not led by the Spirit of G.o.d--that he has never measured himself in the divine presence--that he has never been thoroughly broken down before G.o.d.