Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	affliction_n	light_a	moment_n	3,869	5	9.1253	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35439	An exposition with practicall observations continued upon the eighth, ninth and tenth chapters of the book of Job being the summe of thirty two lectures, delivered at Magnus neer the bridge, London / by Joseph Caryl ...	Caryl, Joseph, 1602-1673.	1647 (1647)	Wing C761; ESTC R16048	581,645	610

ye think God would yeeld to me if I should contend with him He multiplieth or He hath multiplied my wounds without cause that is His verbis evidenter exponit quae supra occultè dixerat si venerit adme non video Hoc enim ubique fere in dictis Jobi observanaum quod obscurè dicta per aliqua consequentia exponuntur Aquin. without giving me any account hitherto and do you think that now I shall have liberty to call him to an account or that he will give me one He wounds without cause is * Sine causa manifesta et ab homine affl●cto perceptibili Aquin. without cause manifested God hath not told me the reason of his chastenings And I doe not perceive the reason I know not why he contendeth with me And so he expounds what he spake at the 12th verse Loe he passeth by me and I see him not There are mysteries in providence Mans eye is not clear enough to see all that God doth before his eyes Job is his own Expositour This later expression gives us a comment upon the former And it is observable that both in this book and in the whole body of the Scripture easier texts may be found to interpret the harder and clear ones to enlighten those which are darker and more obscure The Word of God is not only a light and a rule to us but to it self Or He multiplieth my wounds without cause is Haec à Job dicta sunt quod intell gat se non tam flagellari quam probari as if Job had said I know the Lord deals not with me as with a guilty person nor doth he judge me as a malefactour mine is a probation not a punishment God doth only try me to see what is in my heart and how I can stand in an evil day He multiplieth my wounds without cause that is without the cause which you have so often objected against me namely that I am an hypocrite and wicked I know God looks upon me as a childe Animus in Deū praeclare affectus sed tamen affectus doloribus Sanct. or a friend not as an enemy Therefore I have no cause to multiply words with God though God go on to multiply my wounds without cause To multiply wounds notes numerous and manifold afflictions many in number and many in kinde Iobs were deep deadly wounds and he had many of them he was all over wound body and soul were wounds he was smitten within and without as to multiply to pardon is to pardon abundantly Isa 55.7 So to multiply wounds or to multiply to wound is to wound abundantly Here a Question would be resolved How the justice of God may be acquitted in laying on and multiplying afflictions without cause I shall referre the Reader for further light about this point to the third verse of the second Chapter where those words are opened Thou movedst me against him to destroy him without cause yet take here three considerations more by way of answer to the doubt First Whatsoever the Lord wounds and takes from any man he wounds and takes his own He is Lord over all Our health and strength are his our riches are his The world is his and the fulnesse of it Psal 50. If he be hungry he needs not tell us he can goe to his own store It is no wrong to dispose what is our own wheresoever we finde it That rule is as true in revocations as distributions Friend I doe thee no wrong Mat. 20.15 Is it not lawfull for me to doe what I will with mine own Though there were no sinne in man yet there were no injustice in God because he takes nothing from us but what he gave us and hath full power to recall and take away Secondly Suppose man could say that what he had were his own that his riches were his own that health and strength of body were his own yet God may take them away and doe no wrong It is so among men Kings and States call out their Subjects to warre and in that warre their wounds are multiplied without any cause given by them They gave no occasion vvhy they should be appointed to such hazards of life and limb to such hardships of hunger and cold yet there is no injustice in this When God casts man into trouble he cals him out to his service he hath a vvarre some noble enterprize and design to send him upon To you it is given to suffer for his sake saith the Apostle Phil. 1.29 he puts it among the speciall priviledges vvhich some Saints are graced vvith not only above the vvorld but above many of the Saints To whom it is given and that 's a royall gift only to believe Now if in prosecuting this suffering task whether for Christ or from Christ a believer laies out his estate credit liberty or life he is so farre from being wronged that he is honoured Thousands are slain in publike imploiments who have given no cause to be so slain If according to the line of men this be no injustice much lesse is it injustice in God who is without line himself being the only line and rule to himself and to all besides himself Thirdly I may answer it thus Though the Lord multiply wounds without cause yet he doth it without wrong to the wounded because he wounds with an intent to heal and takes away with a purpose to give more as in the present case God made Iob an amends for all the wounds whether of his body or goods good name or spirit Now though it be a truth in respect of man that we may not break anothers head and say vve vvill give him a plaister or take away from a man his possession and say vve vvill give it him again yet God may Man must not be so bold vvith man because he hath no right to take away and vvound nor is he sure that he can restore and heal but it is no boldnesse but a due right in God to doe thus for he as Lord hath power to take away and ability to restore And he restores sometimes in temporals as to Iob but alwaies to his people in spirituals and eternals Hence the Apostle argueth 2 Cor. 4.17 Our light afflictions which are but for a moment work for us an eternall weight of glory Afflictions vvork glory for us not in a vvay of meriting glory but in a tendency to the receiving of glory and in preparations for it There is no wrong in those losses by which we are made gainers Those losses being sent that we may gain and the sender of the losse being able effectually to make us gainers He multiplieth my wounds without cause Hence observe First Afflictions are no argument that God doth not love us As the Lord hath a multitude of mercies in his heart so a multitude of afflictions in his hand and a multitude of afflictions may consist vvith a multitude of mercies At the same time

and the abundance of that mercy which was brought in afterwards and revealed by Jesus Christ when he actually made our atonement by the bloud of his crosse For howsoever it is undeniable that the faithfull under the old Testament had knowledge of that satisfaction which was to be made by the Mediatour for the removing of sinne and the taking away of guilt every sacrifice spake this shewing that there was an atonement to be made by some other bloud which the bloud of the sacrifice typified yet notwithstanding there was not a clearing and a quieting of their hearts because Christ though in the promise slain from the beginning of the world was not actually slain nor offered up for sinners The Apostle Heb. 10.1 2. argues upon the same point That the Law with those Sacrifices could not make the commers thereunto perfect that is it could not assure the heart that sinne was taken away for if it could then saith he the sacrifices should not have needed to be offered up so often What needed any repetition seeing they who were once so purged should have had no more conscience of sinne that is sinne should never have troubled and vexed their consciences any more But now Christ by one offering hath for ever perfected them that are sanctified vers 14. that is he hath made a perfect satisfaction for them and compleated the peace of their consciences So then while there remaineth any scruple about sinne fears of evil will hang upon the spirit And we finde that the old Saints were very fearfull of outward afflictions because they had as it were a relish or taste of the disfavour and displeasure of God in them And in proportion as any of them had more or lesse of free grace appearing to them so they were more or lesse enthralled with these fears We may observe thorow out the old Testament that there was not such a spirit of rejoycing in sufferings and afflictions as we finde breakings forth in the new Paul never saith I am afraid of all my sorrows No he saith As sorrowfull yet alwaies rejoycing You never hear him complain of his afflictions He indeed complains of his corruptions O miserable man that I am who shall deliver me from this body of death But he never said O miserable man how am I afflicted I am in deaths often who shall deliver me from this death of the body We finde the Saints under the Gospel clothed with a spirit of exultation and rejoycing of which we hear little if any thing at all under the Law The want of which we are to ascribe to their want of a clear light about the removing of guilt and the pardon of sin I know thou wilt not hold me innocent Thirdly Observe That God often deals with his best servants in regard of outward troubles as if they were guilty I know thou wilt not hold me innocent that is thou wilt not deal with me as with an innocent person As the Lord dealt with his Son so he deals with his servants God the Father dealt with Jesus Christ as with a guilty person Isa 53.9 12. He was numbred among transgressours and made his grave with the wicked The Lord reckoned him as a sinner while he was satisfying his justice for sinne and making an atonement for sinners Job is no where called a type of Christ but he was like him and their parallel might be drawn in many things especially in this that both were numbred with the wicked and in that both were used as if they had been guilty The dispensations of God to his own beloved Sonne once did and to his faithfull servants often doe look like those to the greatest transgressours His Son was handled so that he might redeem sinners his servants are so handled sometimes to prevent often to purge them from sin sometimes to try their graces alwaies to make them fitter vessels for glory Though we cannot make any earnings toward glory by the weightiest afflictions yet these light afflictions which are but for a moment work for us a farre more exceeding and eternall weight of glory I shall passe from this reference of the word Thou when I have briefly vindicated the text from the corruptions of some Papists Bellarm. l. 5. de justif cap. 5. who urge it to prove the uncertainty of our justification Job say they doubted whether God would declare him just or no. I answer Justified persons may have doubts yet that doth not argue the uncertainty of justification Justification is a sure act in it self and we may be sure of it though some are unsetled about it This Scripture gives no shelter much lesse support to that doctrine of doubting The Vulgar reading grossely varying from the originall is all the shadow it hath in this place For as that Translatour mistakes the former clause which he renders I am afraid of all my works So this later which he renders Sciens quod non parceres delinquenti Vulg. Knowing that thou wilt not pardon or spare him that offendeth He that seeks to be justified by his works shall not want fears about his justification And if this be a truth which their translation seems to hold forth that God will not pardon him that offendeth the best and holiest men in the world have reason not only to fear whether they are justified but to resolve they can never be justified in his sight If every man that sinneth must doubt of the pardon of sinne all men must doubt In that common acception of the word offend it is false that God will not pardon him that offends whom should he pardon but such as offend They who are above sin are above pardon Job never thought God would not pardon him because he had sinned it being one of the royall titles of God The God pardoning iniquity transgression and sinne But if we take sinning or offending in a stricter sense as it imports a man obstinate and still engaged with delight to sin in which sense the next title of the Lords great name after Forgiving iniquity transgression and sinne is to be understood And that will by no means clear the guilty Exod. 34.7 The Hebrew is And that clearing will not clear We supply the word guilty which the Chaldee well explains by this periphrasis Him that will not convert or turn to the Lord such offenders the Lord will not pardon But to say that the Lord will not spare and pardon such guilty persons such delinquents as will not return unto him but go on to adde one wickednesse to another is no deniall of the Saints assurance of pardon they being already turned and converted to the Lord. So much for that clause as the antecedent referres unto God I know thou wilt not hold me innocent But rather take the antecedent to be Bildad I know Thou Bildad wilt not hold me innocent as if Job had said When I think of comforting my self my wounds bleed afresh and my sorrows present themselves to