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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	peace_n	perfect_a	upright_a	1,494	5	10.7491	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81199	An exposition with practicall observations continued upon the twenty-second, twenty-third, twenty-fourth, twenty-fifth, and twenty-sixth chapters of the book of Job being the summe of thirty-seven lectures, delivered at Magnus near London Bridge. By Joseph Caryl, preacher of the Word, and pastour of the congregation there.	Caryl, Joseph, 1602-1673.	1655 (1655)	Wing C769A; ESTC R222627	762,181	881

the Lord and the light shall shine upon thy wayes or there shall be light in stead of darknes in thy pathes This light may be taken three wayes First A light of direction thou shalt see what to doe So it answers the former promise Thou shalt decree a thing and it shall be established unto thee Thou shalt not make blind decrees or decrees in the darke thou shalt not decree at a venture or at random the light shall shine upon thy wayes thou shalt have the light of the Word and the light of the Spirit to direct thee in making thy decrees and for the ordering of thy whole conversation Secondly Light shining upon his wayes is the prosperity of his wayes as if he had sayd successe shall attend thy undertakings the favour of God and his blessing shall be upon what thou takest in hand as the Sun shining upon the earth ripens the fruits thereof so the light heate and influence of divine favour shall ripen thy undertakings and bring them to a desiered perfection Light in Scripture is often put for prosperity as hath been shewed from other passages of this booke Thirdly The light shall shine upon thy wayes that is thou shalt have personall Comfort and Contentment in thy wayes that 's a different blessing from the former 't is possible for a man to be in a prosperous way and yet himselfe to take no Comfort nor Contentment in it When these three lights shine upon any man in his way or upon the wayes of any man when the Lord shewes him what he should do when he prospereth succeeds what he doth and when he hath comfort joy in what he is doing or hath don then the blessing is full As the Lord meets him that rejoyceth in his way and worketh righteousnesse so the Lord doth often meet those that worke righteousnesse in their way causing them to rejoyce And then the light shines upon their way indeed This is a further adddition unto the promise of successe before given From the first notion of light first Observe The righteous are under a promise of direction and guidance by God they shall see their way and know what to doe by a divine light The steps of a Good man are ordered by the Lord Psal 37.23 That is the Lord gives him light to see how to order his steps He hath not onely an outward naturall light shining in the ayre and an outward spirituall light shining in the rule but he hath an inward spirituall light shining in his heart or that outward rule planted within as it followes at the 31 verse of the same Psalme The law of his God is in his heart and none of his steps shall slide The law in the heart is a rule within which directs the good man what to doe and gives him such good direction that none of his steps shall slide He shall not walke like a man upon glasse or ice all whose steps are slips or in danger of sliding but he shall walke like a man upon plaine firme ground whose very steps are as sure as standings As Saints who were darknes are made light in the Lord in reference to their state so they have light from the Lord in reference to their walkings and as they receive a light from God whereby they know all things that is those great things which concerne Eternal life 1 Joh. 2.20 Yee have an Vnction from the holy one and ye know all things Now as they have a light promised them that they may know all things that is all necessary saving truths or doctrines of salvation for attaining the next life so a light is promised them whereby they may doe all things that is all their necessary workes businesses and affaires which concerne their duty in this life From the second notion of light Observe Righteous men such as turne unto the Lord shall have a Blessing in their way their way shall prosper As they shall have a light shining to shew them their way so to prosper them in their way God is a Sunne and he is a Shield Psal 84.11 And as he is a Sunne to give light and a Shield to protect so no good thing will he withold from them that walke uprightly That is he will not hinder or stopp those good things from them which their soules desire or move after they shall prosper in their way yea when 't is sayd He will not withhold c. there is more intended then expressed for the meaning is he will plentifully give forth or powre out all good things to and upon them who walke uprightly From the third notion of light learne That the Lord gives Godly men Joy and Comfort in their way Though their way be a way of much labour yea and a way of much danger too though it prove a way full of sweat trouble yet the Lord will cause a light to shine upon them and refresh them in their way To the righteous there rises up light in darknes The light of joy in the darknes of sorrow the light of comfort in the darknes of trouble They who walke in the light of truth and holines usually finde the light of joy and comfort in their way and are sure to finde it in their end The wayes of wisdome saith Solomon Pro. 3.17 are wayes of pleasantnes and all her pathes are peace and if at any time her wayes and pathes are not peace and pleasantnes as to the outward man they often are not while we are travelling in them yet they are alwayes so in the close of our travells Psal 37.37 Marke the perfect man and behold the upright for the end of that man is peace Yea when others finde most trouble in their way then God is neerest to him for support as it followes in the next words Vers 29. When men are cast downe then thou shalt say there is a lifting up and he shall save the humble person In this and the following verse Eliphaz gives a firme assurance to Job by way of promise that he should not onely be delivered but should have two further priviledges First That himselfe should be exalted when others were cast downe or that he should be saved in times of common calamity ver 29. Secondly That he should be a meanes of safety to others and should prevaile with God for their deliverance he shall deliver the Island of the Innocent c. vers 30. That 's the generall scope of these two verses according to our translation as will further appeare in the explication of them Vers 29. When men are cast downe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depressus prostratus When they are prest or opprest with mountaines of affliction and trouble So the word is used Esay 2.17 The loftines of man shall be bowed downe that is the lofty man shall be bowed downe as a man with a heavy burden upon his backe Wee say when men are cast downe the word men is not exprest in the

from mee Againe There is a threefold difference about the reading and relation of these words which put together will give us yet a further light and understanding about them Quae consilia illi ineunt longe sunt a deo First The Septuagint reade thus The counsel of the wicked is farre from him and the antecedent to him according to their sence is God himselfe As if Eliphaz had sayd the counsells and resolutions which the wicked take up God cannot abide they are farre from him His are holy theirs are unholy counsels Secondly Others apprehend that Eliphaz spake thus in the person of Job and onely reassumed what he had said Chap 21.16 O this is the man that sayd even now the counsell of the wicked is farre from mee Pray consider This is the man that professed he would not so much as come neere a wicked man he would have nothing to doe with their counsells Quasi Job ore tenus non reipsa impiorum consilium improbaret q. d. Num poteris dicere te non sentire eum improbis eum tu ut ipsi providentiam dei tollas not be He would be taken for a man of another spirit of another frame then they but see what he is see how he joynes with them how be walkes in their wayes how he follows their counsells though be denies them with his lips and makes strange as if he knew them not yet indeed he is of the same peece and spirit with them and while he sayth the counsel of the wicked is farre from me behold his hypocrisie the counsell of the wicked lieth in his bosome and is embraced by him Thirdly Which is more plaine and cleare wee may expound these words not onely as spoken by Eliphaz but as therein speaking of himselfe The counsell of the wicked is farre from me that is I am a man of another straine of another graine then they I am a man of another mould and make then they Therefore O Job what you spake before I speake againe and I speake it upon better grounds with a better heart then you you spake with your lips Haec sunt ipsius Eliphasi verba quibus seipsum commendat ut qui potiori jure quam Job multo verius possit asserere se toto coelo ab impiorum sententia dissidare Jun Pisc Eliphaz vult ex uno cum Jobo principio ijsdemque praemissis contrariam elicere conclusionem Bold or from the teeth outward that the counsell of the wicked was farre from you but I have proved that you approach too neere them both in course and councel I say what you sayd but I say it which you did not in sincerity I professe and what I professe is true that the counsell of the wicked is farre from me The same truth may be professed by different persons upon different grounds and to different ends the same premises doe not alwayes yeeld the same conclusions in the minds of mens though in themselves they doe Eliphaz thought his counsel as farre from Jobs as Job had professed himselfe to be from the councel of the wicked When Job sayd The counsel of the wicked is farre from me his purpose was to shew that though he was afflicted like wicked men yea that though he was afflicted while many wicked men were prospered that yet he was not at all spirited or principl'd like wicked men And that therefore his friends assertion must needs be false who numbred him with the wicked because he was afflicted Eliphaz seemes to retort this upon Job and to say if this be so as thou affirmest surely then God hath layd aside the care of this world and lets all things run at six and sevens for surely if he tooke notice of men eyther what they were or what they were doing he would never suffer the wicked to prosper no nor to escape unpunished And seing thou continuest so stiffe in thy opinion that thou doest not suffer these grievous calamities for thy sinne thou seemest to me plainly to comply with their blasphemy who querie how doth God know can be judge through the darke cloud This counsel of the wicked is farre from me And seeing as Job before so Eliphaz here ascribes counsel which is the most deliberate act to the wicked We may observe First That wicked men sinne advisedly or that many of their sinfull wayes are studied wayes And as the more studied they are the more sinfull they are so they study most for those which are most sinfull They are not hurried into sinne by passions or thrust on upon sinne meerely by the violence of temptation they sit downe and goe to counsell how they may compasse their ungodly pu●poses A godly man doth not consent unto sinne much lesse doth he consult about it The ev●ll which I doe I allow not I faith the Apostle consent to the law of God that it is good Rom. 7. A godly man sins dayly but sin hath not his consent or allowance when he hath done it much lesse doth he consult or advise how to doe it Sin doth not please him consequently much lesse doth he project it antecedently 'T is the character of a wicked man that his sinne is his counsel and that his art is in it as much as his nature The counsell of the wicked is farre from me Secondly Eliphaz doth not say how farre the counsel of the wicked was from him but that it was farre from him and by farre he meanes furthest as if he had sayd it is as farre from me as farre may be I have no complyance with their counsels Hence observe That the spirit and way of the godly and the wicked are as different as their end and conclusion shall be They are at furthest distance They are like two paralel lines which how farre soever they run together they never meete together nor touch in a poynt The conclusion of a wicked man or his end is farre from that of the upright the end of the one is light the end of the other is darknesse the one ends in sorrow the other in joy the end of the one is peace of the other trouble And so the way of the one is sin the way of the other is holines the way of the one is oppession and covetousnesse the way of the other is justice and righteousnesse the way of the one is faith the way of the other is unbeliefe Now as darknes and light joy and sorrow peace and trouble can never comply or be united so neyther can sin and holines oppression and justice faith and unbeliefe There 's no communion between these contraries between these wayes and ends counsel and conclusions And unlesse wee keepe farre from the counsels of the wicked wee cannot goe farre from their conclusion nor can we avoyd their end but by avoyding their way The same way brings the same end whether we respect good or evill And hence it is that the Spirit of God by Solomon

my complaint bitter The Original word hath a twofold derivation Aliqui deducunt a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod signifi at amaritudinem alij a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotane rebellionem seu contumaciam most render it as we bitter Bitternesse in Scripture is often used by a metaphor to denote any thing which is grievous troublesome afflictive or distastfull to us because bitter things are so to the pallate or tast of man Bitter things are troublesome to sence and troubles are bitter to the Spirit Affliction is a bitter pill thou writest bitter things against me sayd Job to God before Chap. 13.26 so that when he saith my complaint is bitter it sounds thus much my complaint is as great as great can be and I have the greatest reason to complaine For by complaint we are to understand not onely the act of complaining but the matter upon which he did complaine or the cause of his complaint As if he had sayd My afflictions about which I complaine are exceeding bitter no marvaile then if my complaint be so too Secondly The word comes from a roote signifying to rebell to disobey to be exasperated or as some learned in the Hebrew give it to vary or alter the frame of a mans spirit and the disposition of his minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exasperatio propriè variatio altenitas ut sic di●am quod qui rebellet variet infringat verbum mandatum alterius aut foedus cum eo initum because they who disobey and rebell doe certainly vary and change their minds from what they ingaged to be or professed they were before they turne aside eyther from the lawfull command given them or from the promise and faith which they had given So the word is used 1 Kings 13.26 Where the sacred History tells us of a Prophet who was sent out upon a Message by the Lord unto Jeroboam and though he faithfully performed the Message yet hearkening to the counsell of another Prophet he was slaine by a Lion Thus saith the Lord for as much as thou hast disobeyed or rebelled against the mouth of the Lord that is the words that proceeded out of the mouth of the Lord and hast not kept the commandement which the Lord thy God commanded thee c. Thy carkasse shall not come into the sepulcher of thy fathers Thus the word is translated by some in this Text of Jobs disobedience or rebellion And they render the whole sentence with an interrogation Etiam hoc die contumacia habetur querimonia mea Contuman est questus meus perstat q. d. non paret non cedet solatijs vestris Rab. Sol What is my complaint this day accounted rebellion as if I did contumaciously set my selfe against God while I am powring out my sorrows before him whereas indeed my complaint is rather rebellious or stout against your consolations it yeelds not to them nor is at all abated by them The way or course which you take to comfort me is too weake to graple with much more is it too weake to conquer and subdue my sorrows Yet further This sence and translation of the word may be applyed to that speech of Eliphaz in the former Chapter ver 21. exhorting Job to acquaint himselfe with God and to be at peace As if he had sayd Leave off thy distances lay downe the weapons of that most unholy warre which thou hast taken up against God To which close rebuke Job answers here what Is my complaint to God looked upon by you as a combate with God or do ye thinke that while I beg pity and favour of God I have bid him defiance or declared my selfe his enemy What else can be the meaning of it that you exhort me so seriously to reconcile my selfe to God He that is called to make peace with another is supposed to be at warre with him or at least to beare him ill will So then according to this rendering and interpretation of the Text the drift of his speech is to shew how little ground there was yea how unjust it was that he should be accused of rebellion and contumacy against God while he was onely bemoaning his owne sad condition and putting up his complaint to God We may forme up his sence into this argumentation He cannot be justly accused of rebellion against God who complains much or greatly when his griefe is more or greater But my griefe is more and greater then my complaint Therefore I cannot be justly accused of rebellion against God because I complaine Againe The text is thus rendred Etiam hodiè est vel suo loco manet exasperatio querelae meae Merc. Quasi ex noxio medicamine vulnus crevit Etiam post tot tanta verba vestra quibus sperabam fore ut me sola remini augetur mea querela quia nihil est in vestris verbis consolationis Merc. Even to day the sharpnes or bitternesse of my complaint remaineth or my sorrow is as it was I am no way eased but rather more afflicted by what you have sayd for the easing of my affliction An improper plaister doth but enflame not at all heale the wound So that as according to the former interpretation he tooke off their charge of impatience contumacy and rebellion against God according to the minde of this he shews the weaknesse and insufficiency of what they had spoken as to the allay of his sorrow and the curing or satisfying of his distemperd spirit So that here he seemes to renew and confirme that opinion which he had given of his friends in their procedure with him Chap. 13.4 Ye are forgers of lyes ye are all Physitians of no value O that ye would altogether hold your peace and it should be your wisdome And againe Ch. 16.2 Miserable Comforters are ye all Shall vaine words have an end or what emboldeneth thee that thou answerest So here ye have done nothing yet effectually to remove my complaint I am like a poore patient who having been long under the Physitians hand and suffered many painefull applications is yet as farre from a cure as the first houre of his undertaking Even to day the bitternes the sharpenes of my diseased minde remaineth I have been in paine as the Church speakes Isa 26.18 I have as it were brought forth winde Ye have not wrought any deliverance neyther hath this inhabitant my sorrow fallen by your hand Lastly Some referre these words to the promise made by Eliphaz Chap. 22.21 exhorting Job to acquaint himselfe with God c. and so good should come to him But saith Job here Though I am cleare from what you accuse me and also have communion with God in wayes of holines yet I experience no such good as you promise I am not brought into wayes of comfort but rather my sorrows encrease and my complaint is as bitter this day as ever it was And as it follows in the Text My stroake is heavier then

the high places there is a difference in the reading of the words together some thus Hee worketh in peace in his high places That is what troubles soever are here on earth there is peace and quietnesse in heaven or there God worketh in peace and quietnesse Others thus The Dominion and feare which are with him make peace in his high places As if the dominion and power of God were that to which peace-making is ascribed as an effect Or as if he had sayd God hath authority enough to compose all differences yea he so orders things in heaven that there ariseth no difference in those high places his dominion and feare keepe all in peace There are no murmurings nor discontents much lesse any rebellions or open warres in heaven M. Broughton reports the Chaldee translation in a phrase very uncouth in our language Sultanship and feare be with him some Easterne Princes are called Sultans He maketh peace in his high heavens To which he adds the exposition or glosse of the Chaldee Paraphrase Michael is on his right hand and hee is of fire Gabriel is on his left hand and he is of water and the heavenly creatures be part of fire and part of water But Mr Broughton gives a good corrective such Fables St Paul forbiddeth To conclude though it be difficult which of the high places before-named are here meant yet it is a truth that all high places are his high places and that in what high place soever peace is made God maketh it He maketh peace in his high places Hence observe Peace-making is the worke of God And as God makes peace every where so he makes every kinde of peace Wee finde peace spoken of in Scripture in a five-fold opposition and God the maker of that five-fold peace First Hee maketh peace in the high places of the world as peace is opposed to any kinde of trouble or affliction Peace is usually accompanyed with prosperity and peace signifies any kinde of prosperity Peace in this extent is assumed by God himselfe as his proper worke Isa 45.7 I forme the light and create darkenesse I make peace and create evill I the Lord doe all these things that is I doe them and none can doe them without me or but by mee Secondly God maketh peace as peace is more strictly taken in opposition to warre and tumults He causeth warre to cease in all the world Psal 46.9 Hee maketh warre to cease unto the end of the earth Hee breaketh the bow and cutteth the speare in sunder hee burneth the Chariots in the fire He that destroyeth all the Instruments of warre doth surely make peace and he that maketh warre to cease doth certainly make peace begin Peace is made two wayes first by taking up the differences and reconciling the Spirits of men secondly by breaking the power and taking away all provisions of warre from men The Lord maketh peace by both these wayes or by eyther of them Thirdly God maketh peace as peace is opposed to persecution There may be no warre in a Nation and yet no peace to the people of God by reason of sore and fiery persecution yea a general peace is the very opportunity which persecuters looke for to breake the peace of particular men The most bloody times that the Church ever had have been the most peaceable times of Nations And when nations are most troubled then Churches usually get their libertyes and are most quiet Such a peace as this the Churches had though I cannot say they had it upon this occasion Acts 9.31 Then had the Churches rest or peace that is they were quiet from their cruel persecutours throughout all Judea and Galile and Samaria and were edified and walking in the feare of the Lord and in the comfort of the holy Ghost were multiplyed This peace doth God make for his Saints his little flocke that they may sometimes lye downe in Greene pastures and beside the still waters without feare of the Wolves and Lyons who would alwayes teare and worry them Thus the Lord promiseth Isa 60.17 18. I will make thy officers peace and thine exactours righteousnesse violence shall no more be heard in thy land wasting nor destruction within thy borders Fourthly God maketh peace as peace is opposed to dissention among brethren It is possible there may be no warre in a place yea no persecution none to vex the people of God and yet they may have great dissentions vexations and divisions among themselves This peace the Church of Corinth wanted when none from without troubled the Church Hence that rebuke which the Apostle gives them 1 Cor. 3.3 Whereas there is among you envying and strife and divisions are ye not carnal and walke as men Thus Saints and Churches warre one with and trouble another when the world gives them no trouble at all To the keeping of this peace Christ admonisheth his Disciples Mark 9.50 Have salt in your selves and have peace one with another But why did Christ speake thus to his owne Disciples have peace one with another Were they ready to make warre one with another had they any Armyes to engage and lead out into the feild against one another surely none Therefore when Christ saith have peace one with another his meaning was onely this wrangle not with one another fall not out one with one another The Disciples were not like to run into any other warre but that of dissention amongst themselves And this warre may be in those Churches that live in the most peaceable condition And 't is God onely who makes peace as in his high places both of heaven and earth so in his holy places Fifthly and lastly God makes peace as peace is opposed to disorder for there may be consent amongst men and yet much disorder among men yea they may possibly agree consent and center together in that which is most disorderly Of this peace the Apostle speakes 1 Cor. 14.33 God is not the author of confusion but of peace as in all Churches of the Saints that is God would have every one keepe his order and his place He would not have the Prophets speak all together in the Church for that is disorderly nor would he have women speake at all in the Church for that also is disorderly That which breakes order breakes peace for there can be no true peace without order and God is not the Author of disorder or confusion in Churches but of peace Thus peace-making is the worke of God in this five-fold oppotion as peace is opposed to trouble as peace is opposed to warre as peace is opposed to persecution as peace is opposed to dissention and lastly as peace is opposed to disorder To make peace in all these kindes is as much the honour as it is onely in the power of God He maketh peace in his high places Secondly Observe Where God is most eminently there is most peace Hee makes peace on the earth but in his high places where his most glorious