heaven to bear But pardon easeth the soul of that burden or 't is the unburdening of the soul Hence also pardon is called the removing of sin Psal 103.12 Thou removest our sins from us as far as the East is from the West Pardon removes sin even to the utmost distance such is that of the East from the West Pardon is called in another Scripture the casting of sin behinde Gods back Isa 38.17 Thou hast cast all my sins behinde thy back Ye when God by pardon takes sin from off our backs he doth not only cast it behinde his owne back but he layeth it upon the back of his Son Sin must lye somwhere till it is satisfied for therefore pardon takes sin off from us and layeth it upon Christ Isa 53. 6. He hath laid on him the iniquities of us all While sin is unpardoned we bear it and that it might be pardoned Christ hath born it 1 Pet. 2.24 He bare our sins in his body on the tree Pardoned sin is taken off from the sinner and laid upon Christ and he can do well enough with it he can bear it and discharge it fully none else can Indeed heaps of sin lye on the souls of some sinners and they feel them no more then a fly what 's the reason of it Because they are dead in their sins and nothing is a burden to a dead man throw a thousand Milstones upon him he feels none of them but a soul that is awakened that hath but so much life put into it as to feel a conviction of sin O how is that soul prest and burden'd with the weight of sin Yet till pardon take sin off from the soul there it must lye there it must abide therefore Christ saith John 9.41 Because ye say ye see your sin remains What 's that You are unpardoned your sin is upon you still you think your selves very wise and understanding you think you can do well enough without me therefore your sin remaineth that is it stands in full power and force against you Fifthly Here are no conditions God saith not I pardon upon such and such terms but I pardon Hence Note God pardons freely he doth not clog pardon with hard terms 'T is the glory of God that he pardons freely The pardon of sin may be considered First In the Decree of God from everlasting Secondly In the Execution of his Decree which is when any are effectually called and converted Thirdly As to the manifestation and Declaration of it to the person pardoned A poor sinner may be unpardoned in his own sence or in the Court of Conscience when he is pardoned in the Court of Heaven Now as pardon is free in the Decree of it so in the Execution of it as also in the Declaration of it to the soul for though somthing yea much must be done in the soul before pardon is declared yet nothing is deserved all is of free grace God doth not manifest pardon till man repents and believes yet he doth not pardon him because he repents and believes It may be objected Surely there is somthing in us which moves God to pardon for saith not Christ of Mary Luke 7.47 Many sins are forgiven her for she loved much Hence Papists argue that pardon of sin is from somthing in us she repented much believed much loved much therefore much was forgiven her I answer That Scripture declares her great love to be the effect of great pardoning mercy not the cause of it Christ saith to Peter much is forgiven her this woman was a noted sinner and it appears plainly that much hath been forgiven her for she loved much That her many sins are forgiven her this is the testimony she loved much The love of God to us not our love to him is the reason and original of pardon Isa 43.25 I am he that blotteth out thy transgressions for my own sake God pardoneth sin for his own sake and for Christs sake not for ours In one Scripture God saith Exod. 34.6 7. I will by no means clear the guilty In another John 6.37 Christ saith He that comes to me I will in no wise cast out Till the sinner cometh to Christ his sins are upon his own account that is he stands guilty and God saith I will by no means clear the guilty no man shall ever be clear'd of the punishment due to his sin while the guilt of his sin is untaken off by the blood of Jesus Christ but besides respect to the blood of Christ which is the ransome paid for us God respects nothing out of himself as the reason why he pardoneth us I forgive I will not destroy Our Translation reads it I will not offend The word signifies first to offend or sin it signifies also to destroy and because destruction is a fruit or effect of sin one word may well serve for both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so we render it Micah 2.10 This is not your rest because it is polluted it shall destroy you even with a sore destruction Canaan was the resting place of God himself Psal 132.14 and it was the resting place of the Jewes after their travel through the wilderness Jer. 31.2 but when once they had polluted the land by sin the land gave them no rest but destroyed them that is they were destroyed out of the land Here God declaring himself gracious in pardoning penitent sinners promiseth rest to them and freedome from destruction I forgive I will not destroy Hence observe first God is able to destroy Thus God reported himself by Moses Deut. 32.39 See now that I even I am he and there is no God with me I kill and I make alive I wound and I heal neither is there any that can deliver out of my hand God doth not say I cannot but I will not destroy James 4.12 There is one Law-giver who is able to save and to destroy There is but one supream Law-giver and that 's God and this one Law-giver is able to save and to destroy There are many Law-givers that are neither able to save nor to destroy or if they be able to destroy they are not able to save Men in authority or worldly Powers have not power alwayes to act their authority but there is one Law-giver that 's able to save and to destroy he can save those that obey his Lawes and destroy all those that transgress them he is too strong for the strongest sinner there is no making peace with him by opposing or overcoming his strength but by taking hold of his strength that is by submitting to it Isa 27.5 Secondly Note To forgive sin or to shew mercy to sinners is an act to which God declares himself more enclin'd or better pleased with then to destroy sinners Every one that sinneth deserves to be destroyed yet saith the Lord I pardon I will not destroy I could destroy and any one sin committed by any man would justifie me against all the world in his
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 Preacher of the Gospel and Pastour of the Congregation there Pro 18.17 He that is first in his owne cause seemeth just but his neighbour cometh and searcheth him LONDON Printed for M. Simmons and are to be sold by Thomas Parkhurst at his Shop at the three Crownes against the great Conduit at the lower end of Cheap-side 1661. TO THE CHRSTIAN READER TO Those especially of this CITIE who yet continue helpfull towards this WORKE SIRS YE have had according to my poore measure the whole disputation between Job and his three friends Eliphaz Bildad and Zophar explicated in nine parts already published I now through the blessing and good hand of God with me present you with the Tenth which indeed without any designe or pre-intent of mine proves like the Tenth wave from the vast ocean of this holy Booke somewhat bigger and fuller I cannot say and 't is my reproofe having been so long conversant in this booke that I cannot say stronger and better i. e. more spirituall which alone is the strength of Scripture writings then the former but such as it is that it is such as it is I own and humbly acknowledge the goodness of God in using me to doe it such as it is I say I freely tender it to your favourable acceptance dedicate it to the glory of God the common good knowing that it is both my duty and Interest to shew the small improvement though but of one single talent rather then either through sloath or slavish modesty to hide it in a Napkin In the prefatory Epistle to the second part of this book there was an endeavour of a discovery concerning the distinct opinion of Jobs three friends as also of what himselfe held fast and insisted upon all along in distinction from theirs And now that I have done with all that was said on both sides by the disputants and am come to open the discourse of Elihu who appeared as Moderator to give a determination about the Great Question so long ventitated among them it may seeme somewhat necessary and I am much perswaded if in any competency attained it will not be unprofitable to give The Reader a briefe prospect of what Elihu aymeth at and doth in this his large and accurate discourse continued in sixe Chapters throughout and divided into besides his Generall preface which takes up the whole thirty second Chapter foure remarkeable sections Elihu is introduced by the pen-man of this booke in a great passion both with Job and his three friends and he gives us an account why he was in such a heate of passion with both chap 32.2 3. Then was kindled the wrath of Elihu against Job was his wrath kindled because he had justified himselfe rather then God Also against his three friends was his wrath kindled because they had found no answer and yet had condemned Job It remaines therefore that Elihu was the man who found an answer in this great difficulty and yet condemned not Job And indeed he condemned him not as his friends had done as a man imperfect crooked in his wayes as a man that feared not God eschewed not evill In or for these things Elihu did not condemne Job though his wrath was kindled against him he condemned him only for this because he complained so much of the severity of Gods dealings with him and so by consequence justified himselfe rather then God And in that poynt or for that fault he spared him not but reproved him as sharply and condemned him as deeply as his friends had done upon other and those most of them undue and insufficient grounds Thus we read his censure of him chap 34.35 Job hath spoken without knowledge and his words were without wisdome And againe chap 35.16 Therefore Job openeth his mouth in vaine he multiplyeth words without knowledge that is without a cleare knowledge of himselfe both as a creature and as a sinner as also of the designe and purpose of God in afflicting him Now besides those passages in the discourse of Elihu wherein he chargeth Jobs three friends with folly for condemning Job when they could not answer him those wherein he reproves Jobs ignorance or want of knowledge for wondring how such great evills should fall upon him notwithstanding his integrity likewise his boldness or penemptoriness in his own cause justifying himselfe rather then God yea and desiring to plead his cause before him I say besides these passages we at first reading might conclude that Elihu did nothing else throughout these six chapters but enlarge or paraphrase upon those things which had long before been spoken to by Eliphaz Bildad and Zophar and by Job himselfe as much as by any of if not beyond all them three But upon further consideration of the matter in the whole series and contexture of his discourse we may collect two things instanced in and insisted on by Elihu alone upon which his particular opinion and sentence is grounded in distinction from all the rest The cleare understanding of which will lead us to a faire solution or removall of those doubts which arise about the question or matter in debate The two distinct poynts produced by Elihu are First about Revelation or how God is pleased to manifest his mind and will to man Secondly about Mediation or the meanes which God hath graciously afforded man to heale those breaches which sin hath made between God and him and so either firstly or afresh to reconcile man againe to himselfe The Former of these is handled chap 33. v. 14 15 16 17. For God speaketh once yea twice though man perceiveth it not In a dream in a vision of the night when deepe sleepe falleth upon men Then he openeth the eares of men and sealeth their instruction that he may withdraw man from his purpose and hide pride from man And thus as it is said in the verse following He keepeth back his soule from the pit and his life from perishing by the sword that is these speakings of God are by the saving power and Spirit of God made effectuall for his salvation both temporall and eternal The latter is handled in the same chapter beginning at the 23d verse to the end of the 30th If there be a messenger or Angel with him an interpreter one among a thousand to shew unto man his uprightness then he is gracious unto him and saith Deliver him from going downe to the pit I have found a ransome His flesh shall be fresher then a childs he shall returne to the dayes of his youth He shall pray unto God and he will be favourable to him and he shall see his face with joy c. Hence the opinion or determination of Elihu may be thus conceived That
ingenuous to picke up this or that passage to take a piece here and a piece there we can never make a true judgement till the whole is layd together As many exceedingly mistake about the works of God so about the words of men because they judge the whole by this or that part Whereas they should judge of the parts by the whole As therefore we ought not to make conclusions about the providentiall works of God till the last Act or till all is concluded so we must not judge the discourses of men till the last word or till they have concluded their discourse Heare a man out and then answer him Ab aequo attentienem sibi conciliat Merc Thirdly Elihu seemes to chalenge it as his due to be heard speake after he had fully heard them speaking Hence note They who have had the patience to heare others ought to have the priviledge of being heard themselves Heare me saith Elihu Why so I have heard you It is but equall and rationall that he should have liberty of speaking who hath shewed an attentive perseverance in hearing From the last branch of the verse while ye searched out what to say Observe We ought to ponder and try what we speake before we speake it The worke of the tongue must follow that of the understanding Eccl 12.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Preacher sought to find out acceptable words or words of delight words of pleasure The preacher sought But how did he seeke He sought diligently and earnestly The preacher sought but in what way did he seeke surely he sought by diligent study and earnest prayer to find out acceptable words What words were those not men-pleasing words not soft words which might passe with all sorts or humour all phansies not such words as would serve for pillows under bad mens elbows The acceptable words which the Preacher sought were words of truth and sobriety words of power and Authority in no other sence may we seeke out acceptable words or words of delight nor is there any true delight but in words of truth Thus every faithfull Preacher should seeke to find out acceptable words every holy and wholsome doctrine is made up of such words Only thole doctrines and exhortations which are formed and composed of such words are as the Apostle saith of the great doctrine of Jesus Christ manifested in the flesh to save sinners faithfull sayings and worthy of acceptation 1 Tim 1.15 Elihu tooke notice of this in Jobs friends they did not speak hand over head but searched what they might say most to the purpose as they judged of the cause in hand and to the profit of their hearers Elihu thought he had not yet spoken enough in way of apologie for himselfe And therefore the penman of this dispute represents him speaking further yet much to the same sence Vers 12. Yea I attended unto you and behold there was none of you that convinced Job or that answered his words I attended unto you That is I did not only desire to receive full satisfaction from you but I attended hoping at last to find it I stayed I did not make haste nor did I hasten you Vsque ad intima vestra considerabam vos Drus Some expound the word with a great significancy I did as throughly consider and attend what was sayd as if I had looked into you Thus saith Elihu I attended unto you But what did he find He found two faults in their words after he had attended unto them throughly First he found them faulty because none of them had convinced Job Their proofes did not make good their accusations The second fault which Elihu found was They had not refuted Jobs assertion As if he had said Ye have spoken much but upon the matter have done little I waited I attended expecting great things from you but I have bin deceived in my expectation For having taken out the strength and substance the spirits and quintessence of your speech I find nothing coming up either to a conviction of Job as faulty in matter of fact nor to an answer of him as defective in matter of argument So that when I have layd all that ye have spoken in the ballance it weighes too light Job is your match yea he hath over-matcht you Behold there is none of you that convinceth Job The Hebrew word which we here translate to convince answers the Greeke in the New Testament which is also translated To reprove or convince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And both the Hebrew and the Greek carry a threefold signification First to prove or to make good what is affirmed either first by reason and argument or secondly by testimony and authority When such proofes and reasons such testimonies and authorities are brought in as a man can make no exceptions against or cannot evade nor reply to then he is convinced The Apostle giving a description of faith Heb 11.1 saith It is the substance of things hoped for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the evidence or conviction of things not seene The Spirit of God makes conviction before faith acts He brings such proofes such cleare evidences that though the thing be not seene yet the soule sits downe convinced that it is so as fully as if we had seene it The greatest conviction we have to believe is from authority and testimony yea that 's properly and only faith when we consent to a thing upon the testimony and authority of another Secondly The word signifies to reprove or rebuke with words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math 18.15 Moreover if thy brother shall trespasse against thee goe and tell him of his fault To reprove a man is First to tell him of his fault and then to blame him for it Every mans fault must be clearely proved before he can be justly reproved Thus the Baptist reproved Herod Luke 3.19 And because Light proves therefore it also reproves John 3.20 Every one that doth evill hateth the light neither cometh to the light lest his deeds should be reproved The same word is used Eph 5.11 Have no fellowship with the unfruitfull works of darkness but rather reprove them And againe 1 Tim 5.20 Them that sin that is either openly before all or whose sin hath been proved before all rebuke before all and as the same Apostle directs Tit 2.25 Rebuke them sharply Thirdly The word signifieth as to prove and reprove so to chasten and correct to rebuke by the hand as well as by the tongue Heb 12.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cum ab eo argueris Ye have forgotten the exhortation which speaketh unto you as unto children my son despise not thou the chastning of the Lord nor faint when thou art rebuked of him When thou art rebuked of him by blowes or receivest sencible convictions Rev 3.19 Whom I love I rebuke and chasten Here in the Text we must understand the word in the first sence There is none of you that
have found but wisdome Note Man is very prone to make boast of or glory in that which he calleth wisdome When he hath found out though but supposed wisdome he cannot containe he must cry it up Archimedes It is said of the old Mathematician when after long study and beating his braines he had found out a Conclusion in Geometry he ran about the Citie as if transported or ravished with this loud out-cry I have found it I have found it and thus Jobs friends were ready to cry out they had found they had found out wisdome There is indeed a very great temptation in the finding out or attaining of wisdome to puff man up and to make him vaine-glorious We have great cause to be humbled that we have so little wisdome and they that have any store as they thinke more then their neighbours are in great danger of being proud of it Knowledge puffeth up 1 Cor 8.1 When the head is full the heart grows high Yet this is to be understood of literall knowledge not of spirituall or of knowledge when and where it is alone without grace not of gracious knowledge The more a gracious man knowes the more humblâ— he is because his knowledge shewes him his own vileness and emptiness but the more a carnall man knowes the more proud he is became while such whatsoever or how much soever he knoweth he knoweth not himselfe nor doth he know any thing as he ought to know it as the Apostle speakes there at the second verse And as meere naturall men so they who are but smatterers or beginners in the wayes of godliness are also very ready to be transported with an opinion of their parts and knowledge And therefore the same Apostle gives it in charge to Timothy 1 Tim. 3.6 that he who is called and received unto Office in the Church should not be a novice he means it not so much of one that is young in yeares as of one that is young in the faith a new plant in the Church or one newly converted And he gives this as a reason Lest being puft up with pride he meanes by being in such a function or by having such reputation for wisdome and knowledge as is requisite to a Goâ—pel Minister he which is a sad fall if not a down-fall into utter ruine fall into the condemnation of the devill Not that the devill will condemne him for his pride no the more proud men are the more the devill approves of them nor is it the devills office to condemne it is his office to execute he is the executioner not the Judge and what ever he condemneth any man for he will not condemne him for pride no nor for any sin So that when the Apostle saith Lest he fall into the condemnation of the devill it is as if he had said Lest he be condemned for the same sin that the devill was condemned for which was pride And it was pride for he is the right father of the Gnosticks arising out of a high opinion or conceit of his owne wisdome and knowledge Zophar sayd Job 11.12 Vaine man would be wise But is it an argument of a mans vanity that he would be wise it is a mans duty to be wise that 's a good desire why then doth he say Vaine man would be wise The meaning is Vaine man would be in account for wisdome he would be reckoned among wise men or he desires more to be thought wise then to be wise A vaine man indeed cannot desire any good but in reference to some evill that cleaves to it and upon that account he may desire to be wise The first sin came into the world by an attempt to get wisdome or by a proud thought in the hopes of attaining farther wisdome The wisdome which our first parents sought for was not wisdome to know God for that is the most excellent wisdom It is eternall life to know God So then it was not wisdome to know God but it was wisdome to be knowing as God which they affected they would be high and lifted up above the rate of a creature in knowledge and that was their ruine And I shall shew in two things why there is such a temptation in wisdome or the reason why when we have found out that which hath a shew of wisdome in it we are so forward to applaud our selves boast in it First 'T is so because wisdome is no common Commodity as I may say wisdome is but in few hands if you consider the multitude of men in the world Now that which few have all who have it are ready to be proud of No man is proud of that which is every mans no man is proud that he is a man or proud that he hath reason because that is common to all men but all men are not wise all men are not learned all men have not an improved wisdome reason and understanding that hath a peculiarity in it and therefore of that many are proud Secondly Wisdome is not only rare but very usefull and which reacheth this poynt more fully very ornamentall and how apt are we to be proud of our ornaments A man is not proud of his ordinary Clothes nor a woman of her every-day dresse but when a man or woman have their ornaments and Jewells on their Gay-cloathing and rich apparel on then they are apt to be proud and lifted up so it is in this case Wisdome is like Gay-cloathing it is a Jewell an ornament and therefore man is under a temptation when he hath any thing of wisdome especially any eminency of wisdome about him to be lifted up and despise others yea to arrogate great things to himselfe and to presume that he can doe no small matters with his braine or the engine of his understanding It is a great attainment to be full of knowledge and full of humility high in parts and lowly in spirit Lest ye should say we have found out wisdome God thrusteth him downe not man or as others read God hath cast him downe not man The Omnipotent doth Toss him not man saith Mr. Broughton The word signifies to toss a man as it were in a blanket That is to toss him as we please farre enough from his pleasure or to toss him in open view As if they had sayd see how the omnipotent tosseth this man The Omnipotent tosseth him not man There are two references of these words given by Expositers First Some expound them as the words of Elihu Secondly Others as the words of Jobs three friends First Lest ye should say we have found out wisdome I saith Elihu say God shall thrust him downe not man That 's the principle by which I will deale with Job and so thrust him downe from that opinion which he hath of himselfe and humble him that 's the sence of the words thrust him downe according to this interpretation God shall doe it and not man Some of the learned insist much upon this
doing my Maker would soon take me away IN these two verses Elihu concludes in which he had continued long the Preface to his following discourse and procedure with Job Here also he acquaints us in what manner he meant to proceed with him about which we may consider two things First His resolvednesse or the setlednesse of his purpose what course to take Secondly the reasons which moved him to it The former he expresseth negatively in the 21th verse and that in two points First He would not accept any mans person Secondly He would not give flattering titles unto man These two negatives as the negative precepts in the Law of God are to be understood with their affirmatives I will not accept any mans person is I will have and give an equall or neither a more nor lesse to the best of my understanding then a due regard to every mans person And I will not give flattering titles that is I purpose to speak plainly I will not complement men but doe my best to accomplish the matter And as he assures us how he will proceed in this 11th verse so Secondly He gives us the reasons of this his intended impartiall plaine and down-right proceeding in the 22d. These reasons are two-fold First He would not doe otherwise because he could not with any content to himselfe It was against the very graine of his spirit to doe otherwise his disposition lay a quite contrary way he was a man of another genius or temper a man of another mould and make then to doe such low and unworthy things as accepting the persons of or giving flattering titles unto men He is expresse in this v. 22. I know not to give flattering titles Secondly He would not because he durst not give flattering titles nor accept the persons of men The danger and dammage he should incurre by doing so kept him from doing so as wel as his owne indisposition to it He should lay himselfe open and obnoxious to the wrath of God by such seeking the favour of men as appeares in the close of the verse In so doing my Maker would soon take me away Thus you have the parts and purpose of these words I shall now give a more distinct explication and account of them Vers 21. Let me not I pray you accept any mans person or let me not now So that particle is rendred Job 5.1 Call now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adverbium seu particula obsecrantis seu ad horiandi ut fades amabo latinis if there be any that will answer thee yet 't is an Adverb of beseeching or intreating and therefore we render wel Let me not I pray you which rendring seemes to have in it these two things As if Elihu had sayd First Expect not that I should nor believe that I will doe any such thing as the accepting of persons or the giving of flattering titles Secondly Be not offended if I doe not be not angry with me if I deale plainly with you pray give me leave to use my owne freedome and liberty when I am speaking for I am resolved to doe it and not to accept the persons of men nor to give them flattering titles The words may be rendred also in a direct negation Verily I will not accept any mans person Non accipiam ut sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae enallage insolens non est Drus But I shall keep to our reading Let me not I pray you accept any mans person The Hebrew is Let me not lift up any mans person or which the Apostle forbids Let me not have any mans person in admiration I will not over-reverence any man nor give him a respect beyond himselfe The word which we render person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Hebrew face Let me not lift up the face of a man or wonder at any mans face as the Septuagint often render this phrase And it is usuall to put the face or the countenance for the person because the face declares the person and shews who the mans is and it is elegantly expressed by the face because accepting of persons importeth a respect to others for their outside or in consideration of some externall glory Let me not accept the face of any man or person let him be who he will The originall word ish most properly signifieth an eminent or honourable man a learned or wise man As if Elihu had sayd I will not accept or lift up the face of a man though he be ish a man never so much lifted up and exalted above his brethren To accept the person of a man is not a fault in it selfe for as our persons are accepted of God so ought our persons to be accepted with one another yea it is a duty to accept the person of a man that is to give him favour honour and due respect Not only civility and humanity but religion it selfe calls us to give outward reverence to them who excell and are superior either to others of our selves God himselfe is sayd to accept the persons of his people first and thâ—â— their sacrifices or services And we ought to accept the persons of men according to their differences in place and power especially according to those gifts and Graces which shine in them Therefore when Elihu saith Let me not I pray you accept any mans person his meaning is let me not doe it in prejudice to the cause or truth that is before us Then we are properly and strictly sayd to accept persons when in any matter businesse or poynt of controversie our eyes are so dazel'd or blinded by external appearances that we have respect rather to the person of the man then to the matter or the truth of the cause in hand So then this sin of accepting persons is alwayes committed when we are more swayed by or when there is more attributed to persons then to things that is when the mans worth is more looked to then the woâ—th or merit of his cause or further when something in a person which hath no respect to the goodnes or badnes of his cause moves us to give him more or lesse then is meete this is sinfully to accept or respect a person Thus Elihu acquits himselfe from all those bonds and blinds which his respect to those worthy persons before him might lay upon him They were ancient and grave men they were wise and good men he had a great respect for them he owed much reverence to them considering their age and gravity their degree and dignity yet he owed a greater respect to God and to the truth then to their persons and was thereupon resolved though he had many and great temptations to doe it not to accept the persons of men Hence note To accept persons in prejudice to the cause or truth before us is a high offence both to God and good men 'T is so in a double notion First in the act of it
because we doe that which in it selfe is not right nor according to the mind of God Secondly in the issue consequence or effects of it because by respecting persons we are endangered to many other sins While Solomon only saith Prov 28.21 To have respect of persons is not good his meaning is 't is very evill 't is starke naught And the reason which he gives of the evill of it is not only because the act in it selfe is evill but because the issue and consequence of it is worse For saith that Scripture for a piece of bread that man will transgresse That is he that respects persons will turn aside from Justice for his owne advantage though it be very small even for a piece of bread The Prophet complaines of those Amos 2.6 who sold the righteous for silver and the poore for a paire of shoes They who have sold or given up themselves to this crooked Spirit of respecting persons will not sticke to sell both the persons of the righteous and the most righteous causes not only as the Prophet saith for a paire of shoes but as we say for a paire of shoe-buckles They will soone judge amisse of things who have respect to persons and they alwayes looke beside the cause who looke too much upon the face nothing should weigh with us in judgement but truth or right and that in a five-fold opposition First Truth and right must weigh with us in opposition to relation When a Brother or a neere kinsman be in the cause we must not decline nor be biassed from the truth yea though it be on his side to whom we have no relation but that of man Secondly We must keep to the truth and doe justice in opposition to friendship Though he be my friend my old friend and my fathers friend I must not respect him if truth stand upon the other side upon the side of the meerest stranger It was anciently sayd Socrates is my friend and Plato is my friend Amicus Socrates Amicus Plato sed magis amica veritas but truth is more my friend and therefore I will stick to that Thirdly We must hold to truth in opposition to or notwithstanding the hatred of men suppose a man beares us ill will yea in other things hath wronged us yet if his present cause be righteous we must doe him right We may not bring in our particular wrongs or quarrells upon any cause but that about which the wrong or quarrel riseth They shew the purest love to righteousnesse who act righteously towards those that hate them and will not wrong those who have attempted to oppresse and ruine them A true lover of Justice will do to others as himselfe would have others doe to him yea though they have not done to him as they would be done to Fourthly We must stand to truth in opposition to riches and worldly aboundance riches usually find more friends and favourers then righteousnesse doth And 't is usuall to favour the rich more then the righteous How often is truth on the poore mans side over-ballanced by his adversaries purse But O how poore are they in spiritualls and morals who thus respect the persons of the rich Fifthly We must judge for truth in opposition to worldly greatness and power and that in a two-fold consideration First Though men have a power to reward and preferre us to doe great things for us yet this should not draw us aside woe to those who respect the greatnesse of the person instead of the goodnesse of the cause yet how many are there who care not how bad a great mans cause is if he will but engage to do them good yea some great men look upon themselves as much undervalued if they be not favoured in their cause how bad soever it be because they are able to doe them good who favour it Balak tooke it very ill at Balaams hands when he seemed unmoved by his ability to advance and reward him Did not I earnestly send for thee to call thee Wherefore camest thou not to me am I not able indeed to promote thee to honour Numb 22.37 And wilt not thou serve my interest when I have such a power to advance thine Thus also Saul thought all must cleave to him and forsake the cause of David because he was great and could preferre them 1 Sam 22.7 Will the son of Jesse give every one of you fields and vineyards and make you all Captains of thousands and Captains of hundreds Hath he any great places to bestow and honours to give Why then doe ye seeme to adhere to him and his party Hope of reward makes a great bias upon some mens spirits and carrieth them quite off from truth There is a second consideration prevailing much with many in this matter for though they are unmoved by rewards and will not bite at the bayte of selfe-advancement yet say they O he is a great man and hath great power he may do me a shrewd turne he may vex me and undoe me he may sit upon my skirts hereafter and ruine me Thus where hope doth not feare may carry a man from respect to right to the respect of persons But know That be a man never so great and able to doe me a mischiefe yet truth must be maintained and Justice be done though we should be quite undone by appearing for it It hath been sayd of old Let justice be done though heaven fall much more should it be done though we for doing and abetting it fall to the earth Moses gave that charge more then once Levit. 19.15 Deut. 1.16 17. Thou shalt not respect the person of the poore nor honour the mighty but in righteousnesse shalt thou judge thy neighbour Againe Ye shall not respect persons in Judgement but ye shall heare the small as well as the great you shall not be afraid of the face of man for the judgement is Gods neither undue pity to the poore nor carnal feare of the great which two often doe ought to put any check or stop to the execution of Justice So in that excellent model of instructions which Jehoshaphat gave his Judges 2 Chron 19.7 Wherefore now let the feare of the Lord be upon you take heed and doe it for there is no iniquity with the Lord our God nor respect of persons nor taking of gifts As if he had said Do not you respect persons for God respects no persons he is no gift-taker therefore be ye no gift-takers your duty is to give every one his due That which is right to one man is right to another either in the same or in any paralel case That which is the rich mans right in his cause is the right of the poore man in his cause Quod uni aequum est non debet alteri in eodem casu esse iniquum yea it is as sinfull not to have a due respect to the rich man in his case as not to have respect to the poore man
in his Then all sorts and degrees of men are judged righteously when there is no regard had or notice taken in Judgement of what sort or degree any man is Judges are called gods and therefore should act like God without respect to men And as this is a truth in all those cases of judgement where Magistrates sit in the place of God so it is as true in all the private judgements and determinations of brethren concerning persons or things which by way of distinction from the former is commonly called the putting or referring of a matter in difference to men We must take heed in private judgements that we be not swayed according to the condition of persons nor must we make the fault great or lesse the cause better or worse because the person is greater or lesse friend or stranger to us The Apostle gives this counsel and caution to the Churches James 2.1 2 3 4 5. My Brethren have not the faith that is the doctrine of faith or profession of our Lord Jesus the Lord of glory with respect of persons For if there come into your assembly a man with a gold ring and there come in also a poore man in vile rayment and you have respect to him that weareth the gay clothing and say unto him sit thou here in a good place and say to the poore stand thou there or sit here under my footstool are ye not then partiall in your selves and are become judges of evill thoughts In administring the things of God which are spirituall we must observe no civill difference no distinction among men Christ hath given himselfe alike and equally to rich and poore bond and free and therefore as to Church-priviledges and enjoyments they must all be alike and equall unto us No man is to be knowne after the flesh in the things of the Spirit 2 Cor 5.16 that is no man is to be valued meerely upon natural or worldly accounts if we doe then as the Apostle James concludes in the place last â—efore mentioned are we not partiall in our selves that is as some also translate that reproving question Have we not made a difference a groundlesse difference or a difference grounded upon carnal respects rather then upon any solid reason and so as it follows in the close of the verse are become judges of evill thoughts that is have made our judgement of those persons according to the dictate of our owne evill and corrupt thoughts not according to the rule of the word Further this sin of respecting persons is found also in the ordinary converse of men For when we cast favours upon those that are ill deserving and commend those as we say to the skies who should rather fall under our severest censure and are led to doe all this also because the person is a kinsman or a friend for though eaeteris paribus other qualifications and circumstances being equall we are to respect friends and kindred who are our owne flesh before strangers yet vertue and worth should out-weigh relations and as Levi in doing Justice Deut 33.9 so we in bestowing rewards should not acknowledge our Brethren nor know our owne children but let such have our rewards who best deserve them I may adde this also To take up this or that forme of religion because such and such persons are in it and to reject another though better because none but a few that are despised and contemned are in it is a most dangerous way of respecting persons This was the meaning of that question John 7.48 Have any of the rulers or of the Pharisees believed on him As if certainly that must alwayes be the best way and rule of believing which is professed by the rulers Or as if it were ground enough to reject a way of religion because the common people or the poore are mostly found in it Thus 't is storied of a Great Prince that was converted to the Christian faith and resolved to be baptized that seeing a great many poore men in his way as he went he asked to whom they belonged it was answered they were Christians and of that religion which he was entring into what doth Christ keep his servants so poore sayd he I will not serve such a Master and so drew backe even while he was but setting his face towards Christ I might instance the sinfullness of accepting persons in many other particular cases as well as these but these may suffice for a tast Let me not saith Elihu accept any mans person Neither let me give flattering titles unto man In the former part of the verse it was Ish here it is Adam Graeciverteum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cognominandi per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reverori et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mirari persona in reddiderunt Merc Et deum homini non aequabo Vulg I will not respect the person of the greatest men nor will I flatter any earthly any mortall man Mr Broughton renders That I respect an earthly man The vulgar latine translates the whole verse thus I will not accept any mans persons and I will not equall God to man As if he had sayd I will not measure God by man in his dealings and proceedings with man As my purpose is to speake truth and spare no man so I will not wrong God by drawing him downe to the rules of men What is man that he should compare with God But though this be a truth yet because it departs so farre from the Original text I will not stay upon it Our reading is cleare I will not give flattering titles There are severall other readings of these words which I shall propose and passe to our owne Apud hominem Praefatione non utar Jun Et apud hominem ne permutem nomina Coc Et ad hominem non nutato nomine loquar Merc Ego non ingratiam ejus tectis verbis utar occultè eum designans nomen proprium immutans Verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat aliquem occultè designare Merc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est mutatis rerum nominibus agere ut non possis nisi obscurè quid sentiatur intelligi Cujus contrarium est aperire os et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellare Coc First I will not use a preface or I will not stand prefacing with man Flatteries are usually set forth in affected Prefaces and Apologies Secondly Let me not change names before men or let me not speak to man under a borrowed name That is let me speake plainly and clearly without ambages and fetches let me speake to every man and about every thing by its owne name and not with covered words as if I were unwilling to touch those to whom I speake Our translation is yet more cleare to the scope and tendency of this place I will not give flattering titles This sentence is but two words in the Hebrew The verbe signifies say the Rabbins to hide or conceale or to carry a matter closely
scelus est veritatem palliare Merc But it is a farre greater sin to commend the sins of others or to commend others in their sin And we may take the measure of this sin by the punishment of it When we heare the Lord threatning flatterers with suddaine destruction doth it not proclaime to all the world that their sin is full of provocation The Lord beares long with many sorts of sinners but not with sinners of this sort My maker would soone take me away Whence note Secondly God can make quicke dispatch with sinners As the grace of God towards sinners Nescit tarda molimina spiritus sancti gratia so his wrath needs no long time in preparations When we designe great actions we must take time to fit our selves Princes must have time to set out an Army or a Navy when they would either defend themselves against or revenge themselves upon their enemies But God can presently proceed to action yea to execution He that made all with a word speaking can destroy the wicked as soone as speake the word he can doe it in the twinkling of an eye with the turning of a hand My Maker would soone take me away Thirdly Because Elihu being about to speake in that great cause sets God before him and God in his judgements in case he should speake or doe amisse Note Thirdly They that doe or speake evill have reason to expect evill at the hand of God If I should flatter saith Elihu my Maker would soone take me away I have reason to feare he will not that God takes away every sinner as soone as he sins God rarely useth Martiall Law or executes men upon the place we should live and walke more by sence then by faith if he should doe so but any sinner may expect it God I say is very patient and long-suffering he doth not often take sinners away either in the act or immediately after the act of sin Yet there is no sinner but hath cause to feare lest as soone as he hath done any evill God should make him feele evill and instantly take him away David prayeth Psal 28.3 Draw me not away with the wicked and with the workers of iniquity There is a two-fold drawing away with the workers of iniquity First to doe as they doe that is wickedly Thus many are drawne away with the workers of iniquity and 't is a good and most necessary part of prayer to beg that God would not thus draw us away with the workers of iniquity that is that he would not suffer the workers of iniquity to draw us away into their lewd and sinfull courses Secondly there is a drawing away to punishment and execution In that sence I conceive David prayed Lord draw me not away with the workers of iniquity who are taken away by some sudden stroake of judgement though I may have provoked thee yet let not forth thy wrath upon me as thou sometimes doest upon the workers of iniquity doe not draw me out as cattell out of the pasture where they have been fed and fatted for the slaughter Every worker of iniquity is in danger of present death and may looke that God will be a swift witness against him though most are reprieved yet no man is sure of that Againe In that Elihu represents God to himselfe ready to take him away in case of flattery and prevarication in that cause Note Fourthly It is good for us to over-awe our soules with the remembrance of the judgements and terrours of God 'T is profitable sometimes to converse with the threatnings as well as with the promises 't is profitable to remember what God is able to do against us as well as to remember what God is able to do for us Even believers should goe into the dreadfull treasuries of wrath into the thunders lightnings of divine displeasure as well as into the delightfull treasuries of mercy of love compassion it is good for a good man to thinke God may take me away as well as to thinke God will save and deliver me we need even these meditations of God to keepe downe our corruptions and to fright our lusts Though it be the more Gospel way to make use of love yet the Gospel it selfe teacheth us to make use of wrath 2 Cor 5.11 Knowing the terrour of the Lord we perswade men Lastly Note When we goe about any great worke when we are either to speak or doe in any weighty matter it is good for us to set God before our eyes to thinke of and remember our Maker As in great undertakings we should remember our Maker waiting for and depending upon his assistance strength and blessing in what we doe or goe about so we should remember him to keepe our hearts right And to remember seriously believingly and spiritually that God beholds and seeth us in all our wayes and workes and that according to the frame of our hearts and the way that we take in every action such will the reward and the issue be cannot but have a mighty command and an answerable effect upon us We can hardly doe amisse with â—od in our eye And therefore as it is sayd of a wicked man Psal 10.4 that through the pride of his countenance he will not seeke after God God is not in all his thoughts So David said of himselfe though in that Psalme he speakes chiefely as a type of Christ and so in proportion or as to sincerity every godly man saith like David Psal 16.8 I have set the Lord alwayes before me because he is at my right hand therefore I shall not be moved that is as I shall not be utterly overthrowne by any evill of trouble so I shall not be overcome by any evill of temptation or I shall not be moved either in a way of discouragement by the troubles I meete with or in a way of enticement by the temptations I meete with How stedfast how unmoveable are they in the worke of the Lord how doe they keepe off from every evill worke who set the Lord alwayes before them and have him at their right hand Could we but set the Lord before us either in his mercies or in his terrors we should not be moved from doing our duty in whatsoever we are called to doe Thus farre Elihu hath drawne out his speech in a way of preface preparing himselfe for his great undertaking with Job He hath now fully shewed the grounds why he undertooke to deale with him and what method he would use in that undertaking In the next Chapter and so forward to the end of the 37th we have what he sayd and how he managed the whole matter JOB Chap. 33. Vers 1 2 3. Wherefore Job I pray thee heare my speeches and hearken to all my words Behold now I have opened my mouth my tongue hath spoken in my mouth My words shall be of the uprightnesse of my heart and my lips shall utter knowledge clearely ELihu having spent the whole
keepeth silence because he hath borne it upon him When God layeth his yoke or crosse upon us 't is our duty to be silent and submit Zach 2.13 Be silent O all flesh before the Lord for he is raised up out of his holy habitation that is the Lord begins to worke therefore let all men or men of all sorts and degrees be quiet and say nothing either discontentedly or complainingly In all these Scriptures holding our peace is called for and commanded or shewed at the workes of God Secondly There is a holding of our peace at the word of God or at what God speaketh Thus 't is when not only the tongue but the heart is silent and every thought is brought into subjection or captivity to the obedience of Christ The heart of man often speakes much and is very clamorous when he saith nothing with his tongue That 's to hold our peace indeed when the heart is quiet let God say or doe what he will 'T is not more our duty to resist the Devill that is all his hellish whisperings and temptations to the doing of evill then 't is to submit to God in all his speakings and dispensations Elihu speaking in the name of the Lord faithfully adviseth Job in this sence to hold his peace Hence learne We ought to submit and keep silence when the truth of God is spoken Or when the minde of God is brought unto us there must be no replying but obeying no disputing but submitting They have learned much who know how and when to say nothing Solomon saith Eccl 3.6 There is a time to keep silence and a time to speake but this kind of silence is in season at all times we ought alwayes to be silent thus that is alwayes submit to the minde of God We need to be minded of this because the pride and over-weening of man is great We have need to put a bridle upon our tongues much more upon our hearts it is hard to bring our wills and our understandings under we are apt to strive and struggle when truth comes neere us yea to kick at it when it comes very neeâ—â— and home to us though indeed the neerer it comes the better nor can it ever come too neere The Apostle James apprehended this when he gave that admonition Chap 1.21 Receive with meeknesse the ingraffed word which is able to save your soules Meeknesse is that grace which moderates anger a passionate or fierce spirit receiveth not the word but riseth up against it turnes not to it but upon it and which is worst of all turnes it to evill not to good turnes light into darknesse and so the word of life becomes a savour of death for want of a due submission to it Therefore hearken and hold your peace when the word of God is spoken Do not say it is but the word of man because delivered by man God speaks in and by his faithfull Messengers ye oppose the authority of the living God not a mortall dying creature when you reject the word And remember it is not only our duty but our liberty to give up our selves prisoners to the truths of God we are never so free as when bound by it or to it And as we should hold our peace at or submit to all the truths of God in all cases so especially in these three First When we are reproved for our sins in practice then we should not stand excusing what we have done but repent of it Secondly When we are shewed our errour in opinion then we should not stand disputing and arguing for what we hold but recant it 'T is time to hold our peace when once it appeares to us that we doe not hold the truth To erre is common to man but to persevere in an errour to the defence and patronage of it is more then inhumane devilish Thirdly We should hold our peace when our duty is plaine before us then we should not stand questioning it but doe it Whatsoever thy hand findeth to doe saith Solomon Eccl 9.10 that is whatsoever appeares to be a duty doe it with all thy might Hold thy tongue but doe not withhold thy hand when once thy hand hath found what must be done Elihu at this time was dealing with Job upon all these three poynts He told him his sin that he had been too querious and impatient he shewed him his error that he had been too bold with God because innâ—cent towards men And he pressed him to duty both that and how he ought to humble himselfe before the Lord. The Apostle treating about that great poynt of justification tells us God will at last cause all men to hold their peace Rom 3.19 Now we know that what things soever the law saith it saith to them who are under the law that every month may be stopped and all the world may become guilty before God that is man will have nothing to say but sit downe silent and hold his peace or only say I am nothing I have deserved nothing but death and condemnation when he once understands the holiness and strictness of the law together with the unholiness and looseness of his owne heart and life Hence note It speakes yea proclaimes a gracious prudence to know how and when to hold our peace and say nothing When men insist upon their owne conceit and reason when they logick it unduely with God or men and will needs seeme to know more then the word teacheth them what doe they but give evidence against themselves that as yet they know nothing as the word teacheth or as they ought to know and themselves least of all 'T is pride and presumption not prudence and understanding which opens such mens mouths We never profit by what we heare till in the sence opened we have learned to hold our peace The counsel which Elihu gave Job was to hold his peace yet he layd no constraint upon him to refraine necessary speaking but put him upon it in the next verse Vers 32. If thou hast any thing to say answer me speake for I desire to justifie thee Lest Elihu should be interpreted to have taken too much upon him or to have denied Job his liberty of speaking when he sayd hold thy peace he here calls him to speake This is a full proofe that his intent was not to barre him from speaking but only that he should forbeare unnecessary speaking As if he had sayd Now that I have gone thus farre if I have spoken any thing that thou at unsatisfied in and dost desire I should explaine my selfe about speake thy minde freely for though I have more to say yet I will not hinder thee from saying what thou canst fairely say for thy selfe neither will I ever-burthen thy memory with too much at once therefore come now and answer if thou wilt or canst to what is already spoken The Hebrew is If thou hast words answer me that is if thou hast arguments to defend thy selfe with or to
at the second verse of the former Chapter First and chiefly 't is applyed or attributed to God himselfe Rom 8.33 It is God that justifieth God puts man into a state of justification he justifieth his person so fully that none can of right lay any thing to his charge much lesse condemne him upon any charge layd against him Secondly Man justifieth God Luke 7.29 30. And all the people that heard him and the Publicans justified God being baptized with the baptisme of John God himselfe who is the Judge of all men is condemned by many men and when things are at worst he alwayes hath some to justifie him Man justifieth God when he honoureth God taking his part and owning both his power and his righteousnesse in whatsoever he doth It is impossible God should be unjust and God is pleased to say we justifie him when we maintaine his wayes as just and righteous Thirdly Man justifieth himselfe when he is either lifted up proudly in the thoughts of what he is or hath done well Luke 18.11 or when he upon good grounds can maintaine that to be well done which he hath done Fourthly Man justifieth man when he either consents to or approves of what he hath done or spoken whether it be good or bad he that approves of a man justifies him though the man be unjust Prov. 17.15 He that justifieth the wicked and he that condemneth the just even they both are an abomination unto the Lord. Let a man be never so wicked and doe never so wickedly some through ignorance of his wickednesse and others through love to and liking of his wickednesse being such themselves will approve of him and give him their good word But as Christ speaks Math. 11.19 Wisdome is justified of her children that is the true lovers and followers of wisdome having a right knowledge and estimation of her worth will stand by her and speake for her when slighted by the blind and unknowing world And as this is true of declarative wisdome so especially of Christ who is essentiall wisdome His children highly prize and justifie him while the world condemns and contemns him In this fourth sence Elihu is to be understood here I desire to justifie thee that is to give testimony unto thee or subscribe thy certificate that thou art worthy of commendation Though Elihu was a man of a very warme and keene spirit full of fire and mettle yet he discovered a very honest bent and a well governed intention towards Job in saying I desire to justifie thee for 't is as if he had said It would not please me at all to see cause of further censure but it would please me fully to see cause of approving and acquitting thee Therefore doe but state thy case and make out the merits of it and I shall yield so soon as I see cause So then Elihu did not carry himself in this business first as a party or as one that had taken a side and was resolved to hold it as some doe right or wrong because he had appeared in it Nor Secondly was he hurryed by passion or intemperance of spirit Nor Thirdly was he hood-winkt by prejudice or fore-stalled by his opinion against the person Nor Fourthly was he engaged by love to contention or hopes of victory Nor Fifthly was he purposed to suppresse smother or keepe downe the truth Nor Sixthly had he any desire to asperse Job and make him appear black Nor Seventhly had he a mind to grieve the man or burthen him with accusations but declared a cleare candor and much melting compassion towards his afflicted Antagonist hungring and thirsting yea even longing for a just occasion to justifie him Verbum justificare sumitur pro justitiam exercere justè ac recte procedere q. d. statui apud me juxta aequitatis leges tecum agere Bold Some I grant expound this word justifie as used here by Elihu in a very bare and barren sence as if it implyed only thus much I will doe thee right or I have no mind to doe thee wrong but surely the word is much more fruitfull and beares the signification of a great willingness in Elihu to render Job as faire as possibly he could or as his cause would beare to all the world he waited to understand so much of him and by him as might enable him to say he had neither spoken nor done any thing amisse Hence note First A good man is glad to see any mans cause or case prove good or better then he thought it The Apostle giving severall Characters of Gospell love or charity saith 1 Cor. 13.6 It rejoyceth not in iniquity but rejoyceth in the truth As charity rejoyceth not in the doing of iniquity so neither doth it when others are found to have done iniquity But it rejoyceth much when any who are either suspected or charged with iniquity are upon due tryall found cleare and acquitted Paul wished that all who heard him had been not only almost but altogether such as he except his bonds Acts 26.29 It is a great argument that a man is good and just when he heartily wisheth that he who hath given occasion to others to think ill of him may at last appeare better then they thought him Secondly note A good man seekes not victory but truth and the good of those he deals with When he contends earnestly with others he desires as earnestly that truth may gaine by that contention Where a spirit of strife uncharitableness possesseth the minds of many men they love to be vexing trampling upon those they deale with rather then helping and enforming them This evill spirit is the familiar of this age That which the Apostle spake Phil. 1.15 of not a few who had the name of Gospel Ministers some preach Christ even of envy and strife and some also of good will the one preach Christ of contention not sincerely the same may be said of many disputers and polemicall writers they doe it enviously they doe it out of love to strife and contention not out of love either to truth or to those with whom they contend and strive this is a bad spirit a spirit far unlike that which ruled in Elihu who wished that the sharpest reprehensions he gave Job might end in his justification There should be such a spirit in man contending with man as there is in God contending with man who doth not thunder against sinners because he would have them perish or delighteth in their destruction but doth it first to awaken them secondly to humble them thirdly to convert them fourthly to justifie them and lastly to save them for ever I write not these things saith the Apostle 1 Cor. 4.14 to shame you but as my beloved sons I warne you As if he had said I intend not to asperse you or throw dirt upon you but only advise you to wipe off the dirt that is cast upon you or to keep your selves out of the dirt I would either be
a means to cleanse you or provoke you to preserve your selves cleane Note Thirdly It is our duty to justifie those whom we oppose when they can clear themselves As Elihu spake very ingeniously so not at all beyond his duty we should be glad when they whom we have suspected or charged appeare faire or better then we suspected he that doth so must be justified as we must not hold the truth of God so we must not hold the credit of our neighbour in unrighteousness We should have three ends in dealing and debating with others First to convince them of their errours and sins Secondly to recover them out of sin and errour Thirdly to acquit them in what they appeare and can approve themselves not to have sinned or erred Elihu aimed at and attained the first and second in his debate with Job and it would have been a greater contentment to him if there being no need of those two he had seene cause only to have done the third Speak said he for I desire to justifie thee Vers 33. If not hearken unto me hold thy peace and I shall teach thee wisdome Elihu having desired Job to speake and he either refusing or having nothing to say he re-assumed and re-inforced his former counsell Hearken unto me hold thy peace These words were opened v. 31. therefore I need not stay upon them here If not hearken c. and indeed what should they doe but hear and submit who have nothing to answer or reply especially when so gainfull an overture is made them for their encouragement to hear as Elihu made Job in the next words which are also the last of this discourse And I shall teach thee wisdome Elihu may seeme to take much upon him and shew himself very confident when he thus undertook and promised to teach Job wisdome yet doubtless the ground of his confidence was not in himselfe but in Gods assistance and in Jobs humble silence As if he had said I see thou wilt not speake but heare hear then and I shall teach thee wisdome for God I hope will be with us in this matter and both open my mouth to speak and thine eares to hear that which is wisdome indeed having given thee a heart to receive instruction he will instruct thee to profit and make thee wise to know tâ—y duty and doe it by my ministry though a weake and unworthy instrument in his hand I shall teach thee wisdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Kal disâ—ere in Piel docere hinc Aleph Paedagogus antecassor dux doctor qui aliis solet praeire sicut Aleph prima litera reliquas antecedit The word which we render to teach in another conjugation signifieth to learne and the Nowne signifieth a leader or governour As that first letter Aleph in the Hebrew Alphabet is the leading letter to all that follow so a Teacher should be a leader he should goe before those that heare him by good example as well as by wholsome doctrine Be thou an example of the Beleevers saith the Apostle Timothy 1 Epist 4.12 who was set up in the Church of Ephesus a Teacher and an Instructer Further when Elihu saith I will teach thee wisdome his meaning is I shall acquaint thee with that which may make thee wise or I shall shew thee wherein true wisdome doth consist And that consists chiefly in these two things First in the knowledge of our selves Secondly in the knowledge of God As if Elihu had said I doubt not but I shall make thee know more fully what thou art as also who God is And it plainly appeares in the close that Job got a fuller light in both by what Elihu said to him He got a suller soul-sight of the soveraignty and highnesse of God and a deeper humiliation in the sight of his own sinfullness and vilenesse He that hath learned and is in the power of these two lessons is questionless a wise man and he that faithfully teacheth these two lessons doth not at all over-rate his doctrine if he call it wisdome nor doth he put too high a title upon his paines and endeavours if he saith to his Auditors or Schollars I will teach or have taught you wisdome Lastly When Elihu said I will teach thee wisdome we must not conceive that he looked upon Job as unwise or ignorant Elihu knew well enough he had not to doe with a child or an ideot but with a man of knowledge with a man who was skilfull in the word of righteousnesse whose senses as the Apostle expresseth it Heb. 5.14 were exercised to discern both good and evill His meaning then when he said I will teach thee wisdome was only this I will teach thee to be wiser and more knowing in some necessary truths then as yet thou art or at least hast appeared to be Or we may give his sence in the language of the Apostle 2 Cor. 1.24 I will teach thee wisdome not as having dominion over thy faith but as a helper of thy joy Hence note First There are none so wise none so holy but they may learne more wisdome to be yet more holy 'T is out of question he was never good who thinks he can be no better nor doth he yet know any thing aright who saith he needs know no more It is very sad which is the case of many 2 Tim. 3.7 to be ever learning and never able to come to the knowledge of the truth Yet they who through grace have been enabled to come to the knowledge of the truth must be ever learning and the more any man doth know the more he seeth his need and the more willing he is to be taught and know more The feare of God that is wisdome saith Job Chap. 28.28 and to depart from evill is understanding and God testified of Job that he feared him and eschewed evill in the first verse of this Booke now if so wise so good a man as Job might learne wisdome let none think themselves too wise or too good to learne Secondly Note True wisdome consists in the true knowledge of our selves and of God This was the theame or subject upon which Elihu insisted he was not teaching Job humane philosophicall or naturall wisdome but heavenly and divine wisdome the greatest meere naturall Philosophers in the world which title sounds them lovers of wisdome were meere strangers to that which we call true wisdom and as the Apostle chargeth them Rom. 1.21 22. became vain in their imaginations and their foolish heart was darkened professing themselves to be wise they became fools Thirdly Note There is nothing worth the learning or knowing but that which makes us truly wise For that only sheweth us the way to be truly happy 'T is our wisdome to work for a right end and that work can never attaine its end but by the choyce of right means Through desire saith Solomon Prov. 18.1 a man having separated himself seeketh and intermedleth with all wisdome The desire
to God Gen 18.21 The fall of a poore man makes a report as farre as heaven Among men the fall of Princes and mighty men makes a huge noyse all the world is filled with the fall of a Prince 't is told every where A great Prince is fallen But I tell you the fall of a poore godly man of the meanest of the servants of God makes a greater cry then the fall of the greatest Prince in the world who is not so The fall of a poore man by the oppression of the wicked possibly is not heard a mile from the place where it was done on eatth yet it reacheth up to heaven oppression hath not only a voyce but a very loud voyce To wrong a rich man who can beare the wrong and be a rich man still is a sin which hath a voyce in it but the sin which the Scripture saith hath a cry in it is the oppressing of a poore man There is no liberty given to wrong a rich man and that would be considered Some take a kinde of liberty if he be a rich man that they are to put a reckoning upon they thinke they may doe it somewhat largely and say he is able to beare it But be the man never so rich and able to beare it yet to wrong him is a sin and a sin that God will take notice of to punish And though he can beare the wrong done yet the wrong-doer will hardly be able to beare it when he comes to reckon with God for it Thus I say to wrong the rich offends God but to wrong the poore cryeth to God and as it followeth in the text He heareth the cry of the afflicted Many cryes come up to God which he doth not heare he doth not regard them and 't is possible for a poore man to cry to God and God not heare him in the sence here spoken of Some poore men cry as we say before they are hurt they cry rather out of discontent then want they cry because they have not what they desire not because they have not what they need God will not heare the cry of such though poore but when a poore man is afflicted when a poore man that is humbled as the word here signifies and layd low in his state is low also in spirit and lowly in minde God heareth the cry of such a poore man If a poore man have a proud spirit or is humorous God will not heare him though he cry The word here rendred afflicted signifies not only a man destitute of helpe of strength of friends of assistance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inopes id est destituti ope nec valentes resistere sed malum potius tolerantes et subjicientes se dei Coc such is the reach and strength of that word but he is one of a submitting patient spirit or it noteth a man not only first unable to resist his oppressor but secondly unwilling at least not forward to make resistance but sitting downe by the losse quietly or possessing his soule in patience when he hath lost all that he possessed by oppression The Lord hears the cry of this afflicted man he will not reject his cry nor stop his ears against it And when Elihu saith He heareth the cry of the afflicted his meaning is he yeilds or grants him the thing he cryes for Hence note First God graciously heares the cry of humble oppressed ones Whosoever cry to him upon just cause being indeed opprest though they are not godly yet God will take notice of their cry for he will right the oppressed as oppressed and therefore the Jewes had those cautions Exod 22.23 Deut 24.15 not to wrong any servant or stranger let him be who or whence he would lest he cry to me saith God and it be sin to thee But when any are not only opprest and suffer wrong but are also godly of humble and lowly spirits they are heard much more when it is not only a cry of nature but a cry of grace not only a complaining cry but a praying cry God will certainly hear Luke 18.12 Shall not God avenge his own elect that cry to him day and night when it is not only a complaining cry that they are under oppression but a believing cry to be or that they shall be delivered from oppression when it is a holy cry the cry of the elect God cannot but hear their cry He heareth other cryes he heareth the cry of the Ravens when they call upon him and provides for them much more will he hear the cry of Saints the cry of believers the cry of the humbled and humble Secondly as hearing notes granting Observe The cry of the oppressed brings vengeance upon oppressors Read Psal 12.6 Eccles 10.26 Isa 33.1 Jer. 22.16 All these Scriptures teach this truth that the cry of the oppressed brings vengeance on oppressors Let the mighty remember 'T is dangerous medling with Gods poor 't is dangerous medling with any poor but most dangerous medling with Gods poor Some will say there is such a great man it is dangerous medling with him and they are afraid to wrong him they dare not do it if ever say they he should come to know it he may break our backs sit on our skirts and crush us with his power but if they can get an underling a man below them they presume there is no great danger in oppressing him what can he do if he bark he cannot bite if he hath a tongue he hath no teeth we can deal with him well enough Thus I say men think it dangerous to wrong great men but conclude they may do what they please with the poor and those that are underlings but we should more fear to wrong a poor man then to wrong a rich man though we ought not to do either yet I say we should more fear to wrong the poor then the rich because the poor are under the special protection of the great God they are under more promises of protection then the great men of the world are Therefore Solomon gives that serious caution Prov. 23.10 11. Enter not into the Vineyard of the fatherless do not oppress the poor fatherless for his avenger is mighty and God will plead his cause for him You think you may do any thing with the poor and fatherless O saith wise Solomon take heed do not invade the heritage of the fatherless we are not to take the fatherless there in a strict sence for those whose parents are dead but any that are poor and low are fatherless as the Prophet calls them Hos 14.3 In thee the fatherless findeth mercy beware saith he how you deal with the fatherless for his Redeemer is mighty though he hath no might yet he hath a mighty Redeemer and he will plead his cause for him Possibly the poor man cannot plead with thee he cannot try it out with thee in Law he cannot see an Advocate but God can and will be his
upon that two-fold manifestation of the goodnesse of God as a God that willingly pardoneth sin and as a God that is unwilling to destroy sinners Or we may give the summe of these two verses according unto this second translation thus 1 Condono in quo est remissio culpae 2 Non destruam in quo est remissio paenae We have first an Exhortation to repentance from the most mercifull nature of God both as ready to forgive and as loth to destroy his creatures The former act importing the taking away of the guilt of sin the latter the remittal and removall of the punishment Secondly We have here a direction about repentance or to the penitent shewing how an humbled soule should behave himselfe toward God He ought to say thus What I see not teach thou me and if I have done iniquity I will doe no more Where we see the humbled soule in the exercise of a fourefold duty First He confesseth what sins he knoweth Secondly He confesseth or supposeth that he hath many sins which he doth not know Thirdly He entreateth the Lord to shew him every sin whether of heart or life which he knoweth not of Fourthly He engageth that he will not continue in any sin which the Lord shall discover to him or give him the knowledge of You have thus the generall scope of these two verses according to this second reading I shall now a little open the words and give Notes from them according to this translation But unto God who saith I forgive It may here be justly questioned how the Original can be render'd into such variety one translation saith It is meete to be sayd to God I have borne chastisemen this other saiâ—h â—o God who saith I forgive I will not destroy It ought to be said c. The first reading makes the words to be spoken by man this second reading gives the words as spoken both by God and man Verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latissimè patet si quid aliud Hebraicum inter alios tolerandi parcendi condonandi remittendi signifiâ—atum habet etiam solitariè positum ut hic or they are a direction given by the Spirit of God to man what to say to God Who saith I forgive I will not destroy I answer for the clearing of that doubt the difference of the readings ariseth from the copious significaâ—ion of one Hebrew word which is rendred many wayes in Scripture especially two First To bear in which sense we translate I have born chastisement The word chastisement as was shewed before is not expresly in the text but supplyed to make out the sense by our translaters I have born what thy hand thy chastisement Secondly It signifies also to pardon or to forgive I shall referre you to one Scripture in which that word is used in both these senses Gen 4.13 And Cain said unto the Lord my punishment is greater then I can bear that 's the text but if you read the margin of our larger Bibles that saith My iniquity is greater then that it may be forgiven or pardoned the text saith my punishment the margin saith my iniquity the same word signifieth both sin the cause and punishment the fruit Againe there the text saith My punishment is greater then I can bear and the margin saith my iniquity is greater then that it can be forgiven So that according to the text the words are Cains complaint against the justice of God that he dealt over-rigorously with him My punishment is greater then I can bear And according to the margin they are a description of his despair of the mercy of God my sin is greater then that it may be forgiven And as we find the word used in that place both for bearing and for pardoning So in severall other places it is translated by pardoning take but one Instance in the Psalms where we find it translated twice in the space of a few verses to forgive or pardon Psal 32.1 Blessed is the man whose iniquity is forgiven And againe v. 5th I said I will confesse my iniquity and thou forgavest the iniquity of my sin So that though there be a different version and translation of the word in this text of Scripture yet it is such as is consonant to the use of the word in other Scriptures and also to the truth of the whole Scripture Yea we know that in our English tongue to bear with a man signifies to forgive him his present fault or not to punish him and use extremity against him for it And therefore according to the exigence of any place the word may be translated either way and here it may be safely taken in both But to God who saith I forgive I will not destroy it ought or it is meete to be said what I see not teach thou me Elihu according to the reading now before us brings in God thus speaking yea even boasting thus of himselfe I forgive or I pardon Hence note First It is Gods owne profession of his owne selfe that he is a sin-pardoning God And God doth so much say or professe this of himselfe that when he was entreated by Moses to shew him his glory this was the chiefe thing which he sayd of himselfe Exod 34.6 7. And the Lord passed before him and proclaimed the Lord the Lord God mercifull and gracious long-suffering and abundant in goodnesse and truth keeping mercy for thousands forgiving iniquity transgression and sin Here 's my name saith God if you would know how I am called or what I would call my selfe this is it I am a God forgiving iniquity c. And as God pardoneth sin so there is none in heaven or in earth that pardoneth like him that hath such a name for pardon as God hath Mic 7.18 Who is a God like unto thee pardoning iniquity c. The gods of the Earth that is Kings and Princes give pardons and to doe so is the sweetest and choycest flower in the Crowne of Princes and they usually shew their Greatness by this act of grace when they come first to their Crowne and exercise of their soveraigne power The Princes or gods of the Earth can pardon but 't is no disparagement to put that question Can they pardon like God no their pardon is no pardon in comparison of Gods pardon yea their pardoning is a kinde of condemning compared with the pardoning grace of God The pardons which Kings give are but the shadow of his pardon who is King of kings Isa 43.25 I even I am he that blotteth out thy transgression As if he had said I am he and there is none else this glory is proper to me and none can partake with me in it nor will I give this glory to another All sins are committed against God and in a sense against him only therefore only to be pardoned by him Who can remit the debt but the Creditor Psal 51.1 Against thee thee only have I sinned What debt soever we
there is store of sin in the multitude of words They that will be speaking much slip much Job saith he multiplyeth words against God There is a multiplying of words against God two wayes First directly Secondly by way of reflection or rebound Elihu could not say Job had spoken nor could he presume he would speak one word much lesse multiply words against God directly He knew Job was a godly man but he asserts he had or feared he might multiply words against God reflectively that is speak such words as might cast dishonour upon God such words as God might take very ill at his hands and interpret as spoken against himselfe Hence note They who speake unduely of the wayes and proceedings of God with them in this world speake against God himselfe The business of Elihu in all this discourse was to hold forth the evill frame of Jobs heart signified by the intemperance of his language under the dealings of God God had afflicted and chastned Job he had multiplyed wounds upon him and Job in the heate of his spirit and bitterness of his soule making many complaints about the workings of God with him is charged with multiplying words against God We may speak against God before we are aware yea we may speake many words against God when we thinke we have not spoke one word against him While we speake impatiently of the proceedings of God in the world and murmur at his dispensations to our families or persons what doe we but multiply words against God we speake much for our selves to God yea I may say we highly commend our selves to God when we submit to his doings and say nothing but in a silent admiration adore his dealings and waite for a good issue of them Aaron proclaimed both his humility and his faith in holding his peace when the Lord slew his two sons Nadab and Abihu strangely with fire for offering strange fire before the Lord which he commanded them not Lev 10.1 2 3. But how many are there who proclaime their pride and unbeliefe by not being able to hold their peace under the afflicting hand of God when his hand scarce toucheth them or when he doth but lay the weight of his little finger upon them in comparison of that heavy stroake which fell upon Aaron We are in much danger of sinning when at any time we speake many words or as Elihu speaketh multiply words he is a rare man that speaketh many words and but some amiss Now if to multiply words at any time even when we are most composed exposeth us to error in our words how much more when our tongues utter many words in the bitterness and discomposure of our spirits And as to speak amisse in any matter is to sâ—n against God so to speak much amisse of our sufferings or of the severest providences of God towards us is to speak much or to multiply words though nor intentionally yet really and indeed against God O then forbeare this multiplication of words lest you multiply sins Speak but little unlesse in the praise of God take heed how you speak of what God is doing to others or doing to your selves Let your words be few and let them be weighed for God will weigh your words and you may heare from him in blowes what he heareth from you in words 'T is a dangerous thing to be found speaking words against God yet this may be the case of a good man whose heart is with God and whose heart is for God even while he hath a general bent of heart to lay himselfe out in speaking and doing for God he through passion and temptation may be found speaking against God What we speake discontentedly of the wayes or works of God is a multiplying of words against God himselfe Thus I have given out and finished my thoughts upon the Preface which Elihu made to lead in his discourse with Job as also upon two stages of his discourse with him Job sits silent and answers him not a word which Elihu perceiving takes liberty to urge him further with two distinct discourses more contained in the three Chapters following which if the Lord give life and leave may be opened and offered to the readers use and acceptance in convenient season A TABLE Directing to some speciall Points noted in the precedent EXPOSITIONS A ABraham a threefold gradation in his name 13 Acceptance with God is our highest priviledge 429 Accepting of persons wherein the sinfullness of it is 119 120. To accept persons in prejudice to the truth is a high offence 121. Some speciall wayes wherein we run into this sin 124 125. 630. God is no accepter of persons 631 Account God giveth no account to man 253. All men must give an account to God 254. 322. God will call all men to account 664 Accusations not to be taken up hastily or meerely by heare-say 195 196 Addition of sin to sin proper to the wicked 828. It is very dangerous to make such additions 830 Adversity a night 688 Affliction must not be added to the afflicted 90. The afflictions of some men more eminently from the hand of God 91. These afflictions which are most eminently from God seeme to beare the greatest witness of the sinfullness of man 91. Foure grounds of it 92. Yet it is no concluding argument 93. Godly men most afflicted seven ends God hath in afflicting them 93 94. What use we should make of it when we see godly men much afflicted 94. In affliction it is better be found bewayling our sin then reporting our innocency 208. We hardly keepe good thoughts of God when we are afflicted and suffer hard things 223. Afflictions put a double restraint upon us 224. How affliction carrieth in it matter of disgrace 225. God speaks to us by affliction 340. Nine designes of God in afflicting man 343 344. Times of affliction must be times of confession 450. Afflictions designed for the good of man 472. No pleading of our innocency or righteousness for our freedome from affliction 515 516. The Lord takes liberty to afflict them greatly whose sins are not great 529. We must not complaine of the greatness of our affliction how little soever our sins are 529. In affliction we should speake humbly and meekely to God 789. The hand of God must be acknowledged in our afflictions 791. Affliction or chastning must be born 791. What it is to beare affliction shewed many wayes 792 793. We must pray for the taking away of an affliction while we are willing to beare it 794. What it is to be exercised under affliction 796. The sin and danger of breaking out of an affliction 801. Who may be sayd to breake from or out of an affliction 801. Affliction tryeth us 852. How it may be lawfull to pray or wish for affliction to fall upon others 852 Alexander the Great his speech to a Souldier of his owne name 12 Amazement what 103 Anarchy the worst of national judgements 746 Angels good or bad
sent to destroy 362. How the Angels come to know the mystery of the Gospel 408 Anger full of heate 10 11. Anger in the cause of God is good 15. Anger prevailes most in those who have least reason 27. They who give counsel must bridle anger 28. We should see good reason to be angry before we are 40 Answer unlesse we answer home we give no answer 82. A fourefold way of answering 232 233. Apostates who are so 620. Apostacy or turning back from God 700. Apostates grow worse and worse every day 705 Archimedes much transported with joy and why 85 Arrow put for a wound 525. Two sorts of arrows 525 Attention the best men may need to have their attentions quickned 551. B Barachel what that name signifieth 11. Behold a fourefold use of it in the Scripture 460 461. Behold to behold taken two wayes in Scripture 658 Belial what it signifieth and who may be called Belial 622 623 Bernard his description of an Opinionist in his time 115 Best not barely good but the best things to be looked after and chosen 508 510 Binding the great use of it for healing 608 Bladders wicked men how like them 691 Blindness spirituall or of the understanding to be smitten with it how sore a judgement 699 Boasting man is very apt to boast of himselfe 83 84 Man is apt to boast in the evill he doth much more of the good he doth 84. His boasting of wisdome 85 Bones what they are to the body 337. Paine in the bones grievous 337 338 Breath and spirit their difference 590 C Call of God it is dangerous to refuse or not hearken to his first call 268 Cato his answer to a voluptuous person 505 Change or turning of a man into another man twofold 55 Changes God can quickly make the greatest changes both in naturall and civill things 418 Charities done rightly produce a great encrease 566 Chastisements are documents 340. What properly a chastisement is 789. Chastisement is for amendment 797. When God chastneth us we should promise amendment 797. In what sence we may promise being chastned to offend no more 798 Chirurgion three things required in him answerably those three in those who would cure the soule 101 Christ remembrance of his humbling himselfe a great meanes to humble us 325. Christ the Angel of the Covenant 371. We must have union with Christ else we can have no benefit by him 429. Christ the only hiding place for sinners 672. Sinners under a fourefold consideration may hide themselves in Christ 672 Churches of the Gentiles to be warned by the severe dealings of God with the Church of the Jewes 697 Chusing or chusing of Instruments how it differs from Gods 61. Chusing or election what it is 506. The chusing of judgement what 506. It is not enough to know or doe good unlesse we chuse it 509 Clay that all men are clay how it should worke 187 Comforts the best in the creature vaine 347 Company to chuse ill company the signe of an evill man 538 543. To be much in the company of good men a signe of goodness 540. In what sense a good man may be sayd to goe in company with evill men 541 542 Condemnation supposeth a man to be wicked 29. To condemne and make wicked the same in Scripture 29 30 31. Condemnation out of our owne mouth must needs stop the mouth 196 Condemne to condemne those whom we cannot answer how sinfull 29 30 31. To condemn God the great wickedness of it and in what sense many doe it 618 619 Conditional acts of grace 398 Confession threefold 445. Sin must be confessed 449. Whether a generall confession be enough 449 Confidence or trust in man a strong argument against it from mans weakness 600 Conviction what or when a person may be sayd to be convinced 78 79. Three great convincers shewed 80 81 Conversion the worke of God not of man 89 Consideration what it is 707 711. Not to consider the wayes and word of God very sinfull 713 714. The duty of consideration prest 717 Corruption doth not prevaile upon the dead body of man till the fourth day 328. Corruption why sin is so called 797 800 Courtesies They watch for a discourtesie who aske courtesies of us beyond our power 210 Croesus the answer which the Oracle gave him ambiguous 160 Cry of the oppressed will goe up to God 718. Their affliction hath a cry though they cry not 719. They are the worst of wicked men who cause the poore to cry 720. God graciously heareth the cry of humble oppressed ones 722. Vide oppressed D. Darkness twofold 666 Death is a going downe to the pit 402. Sickness hath a tendency to death 402. When man dyeth he is gathered to God 593. Death is called a gathering in a threefold sense 594. No man hath priviledge against death 597. Death of two sorts 639. Death of any sort may befall all sorts of men 640. Death comes suddenly upon many men and may upon all men 640. Violent death sweepes away many in a moment 641 Declining how a good man may decline and grow worse 860 Deferre God sometimes deferrs to doe his servants right 520. Deferrings are very afflictive 520 Deficiencies of the best men two wayes to be considered for their humbling 323 Delaying dangerous though God be patient 467. Delayes in business may be no stop of it 483 Delighting in God what 545 546 Deliverances of five sorts 399. Deliverance is from God only 403. God conveighs deliverance by man or meanes usually 403. Our deliverance from sin is costly 410. Deliverances are obtained three wayes 410 411. Temporall deliverance by Christ also 412. Great deliverances give us a new life 470 Despayre of the end puts an end to endeavour 6. Despayre in creatures yet hope in God 528 Destruction in whose destruction God hath pleasure 811 Devills sin and condemnation what 86 Diadumenus his resolution 12 Differences what hinders the healing of them 483 484 486 487 488 Diligence how it makes rich 635 Discontent the Devills sin 59 Diseases and death not farre asunder 360. Diseases are destroyers 365. Diseases at the command of God 400 Displeasure of God renders all outward comforts nothing to us 348 Disputing tough and hard worke 3 Disputation the true law of it 193 Drawing and withdrawing two gracious acts of God towards man 299 Dreame what it is 280. Naturall dreams caused foure wayes 281 Diabolicall dreames 282. Divine dreames five messages upon which they are sent 282 283. It hath been the use of God to reveale himselfe by dreames 285. Five reasons why God revealed himselfe in dreames 286. Dreames the way of Gods revealing himselfe to the Church of old 287. Luthers prayer about dreames 288. A profitable use may be made of dreames at this day 289 Drinking what it signifieth in Scripture 533. A threefold measure of drinking 534. To drinke scorning like water what it imports 535 Dust in what sence all men are but dust 598. Humbling