store of water they are sensuall they must please their appetites and delight their palates The Apostle describes them so They serve not the Lord Jesus but their own bellies they must be supported with the affluence of outward things else they cannot hold out in profession Whereas the godly and true believers can live when the water is drain'd or dry'd away when outward things fail and are gone So the Prophet Habakkuk professes Chap. 3. ult Although the fig-tree shall not blossome neither shall fruit be in the vines though the fields shall yeeld no meat and there be no herds in the stalls yet I will rejoyce in the Lord and will joy in the God of my salvation A godly man will grow when all the world decaies to him he will rejoyce in God when all outward comforts fail him hypocrites must have sensuall supplies or they are lost A feigned love of spirituall things is ever joyned with a true love of worldly things Christ speaks of some who followed him more for the loaves then for the word And Judas followed his Masters bag more then his Master Fifthly Bulrushes or flags yeeld no fruit at all they only make a fair shew hypocrites how green so ever they are what shew or profession soever they make yeeld no fruit of holinesse Sixtly A bulrush or a flag withers sooner then any other herb that is then other herbs that are not seated so near the water And this agrees well with the hypocrite for when the hypocrite begins once to wither he withers quickly He never had any true life and he will not long appear to have any When one that hath made a fair profession begins to decay he decaies sooner than a meer civil man a civil man will hold out in honesty and justice a great while but a hypocrite gives over holinesse and godlinesse presently Besides God blasts and withers an hypocrite sooner than any other man because he hath abused and wronged God more then any other man When judgements come they fall first upon hypocrites The hypocrites in Zion tremble Isa 33. Trembling will take hold upon the prophane and openly wicked but trembling takes hold foonest upon hypocrites they have most cause to tremble who were confident without a cause False hope is the parent of reall fear and they who believe without repenting shall repent without believing Verse 13. So are the paths of all that forget God and the hypocrites hope shall perish So are the paths So that is thus it comes to passe Sic sane illis accidit usu venit talis est eorum conditio Drus this is the way and the end of all those who forget God The path of a man is taken two vvaies First For his state and condition Psal 1. The way of the wicked shall perish that is the vvhole state of a wicked man shall perish Secondly For his course and conversation Job 33.11 He putteth my feet in the stocks he marketh all my paths that is he takes notice of the vvhole course of my life all my conversation all my tradings and dealings are before God This path of mans course and conversation is two-fold There is an internall and there is an externall path The internall is that of the minde the minde hath it's course the heart hath a vvay Isa 57.17 He went on frowardly in the way of his heart The external path is that of outward actions That which we usually doe is our path Thus the actions and works of God are called the paths of God Job 40.19 Behemeth is the chief of the waies of God Prov. 8.22 The Lord possessed me in the beginning of his way before his works of old Psal 77.13 Thy way O God is in the sanctuary that is thy actings and doings are seen there Our actions are compared to a path in two respects 1. Because we are frequent in them that which is a mans course he treads every day 2. They are called our paths because they lead us to same end every path leads us to some place or other Some actions lead to life and some to death some lead to heaven some to hell some to Christ and some to Satan to one of these ends we are travelling and journeying all the daies of our lives Of those that forget God To forget God imports these four things 1. Not to think of God we forget that which we minde not The first act of remembring is thinking The thief on the crosse prayed Lord remember me when thou commest into thy Kingdom that is think of me for good God is not in all the thoughts of a wicked man â—o obey or honour him and a wicked man is not in all the thought of God in this sense to blesse or pardon him 2. To forget God is to disobey God or not to doe the will of God Deut. 8.11 Beware that thou forget not the Lord thy God in not keeping his Commandments As to remember God is to do the will of God Eccles 12.1 Remember thy Creatour in the daies of thy youth that is do the will of thy Creatour in the daies of thy youth so to forget God is to disobey God not to doe his will God is said to forget us when he doth not our will that is when we in prayer propose â—uâ—dâ—â—fe to God to doe them for us the not doing of those things for us into forget us David expostulates Psal 77.9 Hath the Lord forgotten to be gracious He had praied much at the beginning of the Psalm with successe I cried unto God with my mouth even unto God with my voice and he gave ear unto me He puts up other requests which finding no present answer or sensible acceptance he cries out Hath the Lord forgotten to be gracious Now as when the Lord doth not our will he is said in Scripture to forget us so when we do not the will of God we indeed forget him 3. To forget is lightly to esteem to sleight the Lord. That which a man highly esteems he keeps in his memory and treasure it up there and when a man forgets a thing Oblivio affert contemptum especially when he wilfully forgets it he disrespects it he sleights and contemns it Jer. 30.14 All thy lovers have forgotten thee that is thy lovers care not for thee they sleight and esteem lightly of thee When a man comes not at one whom he loves he is said to forget him Jer. 2.32 Can a maid forget her ornaments or a bride her attire A maid hath a great esteem of her ornaments especially of her wedding ornaments and therefore she is often thinking of them it may be she can hardly sleep the night before for thinking of the rich garments yea the bracelets and bables she is to wear upon the wedding day Can a bride forget her attire Will she throw these by the walls as we speak or cast them at her heels Yet saith the Lord My people have forgotten me daies without number
thus in the excesses of spirituall joy and consolation so sometâ—mes in the excesses of anguish and sorrow a man scarce knows vvhether he be alive or dead vvhat his state is vvhether in the body or out of the body he regards neither hot nor cold friend or foe wife or children he forgets to eat his bread A third expounds the words as an admiration I am perfect and doe ye thinke I know not my own soul Do ye think I am not acquainted with my self Am I a stranger at home Have I so despised my life think ye that I take no notice of it and am either carelesse or insensible how things go with me As if he had said I am perfect and this is the work of a man whose waies are perfect before the Lord he knows and considers his own soul and grows assured how matters are with him Ye my friends charge me with these and these failings and will force them upon me whether I will or no though I deny your charge yet ye re-joyn and re-affirm it upon me as though I knew not my own soul or as if ye knew me better then me self But I am perfect in heart and I know my own soul I doe not so despise my lifâ— as if it were not worth the looking after or as if I were not worth the ground I goe upon Lastly Integer sum rec s cio animam meam i. e. quicquam perversi in anima mea Others understand it thus which appears the fairest and most sutable interpretation of these later ones I am perfect neither do I know my own soul that is I am not conscious of any evil in my soul I know of no secret guilt or corruption hidden there and so science is put for conscience I know not is I am not privy to any evil that my soul delights in and keeps close either against God or man yet such evils are upon me that I despise my life The spirit of a man saith Solomon will bear his infirmity Then what a load of infirmity presses that man whose life is a burthen to him though no sin burthen his spirit Troubles of conscience doe often make the most peaceable outward estate of this life troublesome And troubles in the outward estate may make those who have great peace of conscience weary of their lives What it is to despise life and that afflictions make this life burdensome hath been shewed in the third and sixth Chapters and will come more fully to be considered at the first verse of the tenth Chapter whither I referre the Reader and forbear to insist upon it here I shall only adde that Job makes these words as a transition to the second part of his answer to the charge of Bildad Ingreditur in alteram suae respoâ—sionis parteÌ„ qua justitiam suam defendit à gravi libera integritatis suae animi beâ—e conscij assertione Merl. For having before given glory to God by acknowledging his justice wisdome power and soveraignty in all his actings he passes to an apology for himself or a defence of his own integrity against the insultations suspitions and accusations of his friends As if he had said I have desired to save the honour of God from the least touch of an uncomely thought much more then doe I abhorre proud and rude contendings with him But as for you my friends ye must give me leave to be plain with you I am not the man ye take me for I have none of that basenesse of spirit with which ye charge me I am no hypocrite I am perfect in heart with God and upright in my dealings with men And yet I cannot but complain of my sad afflictions and renew my desires that the Lord would give me ease by death and acquit me from the bands of these calamities by cutting the threed of my life I know ye judge these outward evils as the brand of a wicked man of a man hated by God But I 'll maintain a proposition contradictory to that your opinion ye shall never prove me wicked because afflicted for thus I hold and I will hold it against you all as long as I am able to speak that the Lord destroieth the perfect and the wicked The argument may be formed up thus That cannot be made a clear proof of mans impiety which falleth alike upon the good and bad But great and destroying outward afflictions fall equally upon good and bad Therefore great and destroying afflictions cannot be made a clear proof of mans impiety The proof of the minor proposition or assumption is contained in the three verses immediately following The discussion and opening of which will give both light and strength to this argument JOB Chap. 9. Vers 22 23 24. This is one thing therefore I said it he destroieth the perfect and the wicked If the scourge slay suddenly he will laugh at the triall of the innocent The earth is given into the hand of the wicked he covereth the faces of the Iudges thereof if not where and who is he Videtur hic locâ— impictatem inâ—ludere quasi apud Iob unum idem sit piorum improboruâ— judiciuÌ„ quoâ—que Deus haec inferiora non curet Isid Claâ— THis speech of Iob caused a learned interpreter to tremble when he read it conceiving that it savoured strongly of impiety and blasphemy as if Iob had mingled the state of the wicked and of the righteous in one or as if his minde were that the Lord did not distinctively order the affairs of the world by the dictates of his wife providence but left them to be hudled together by inexorable fate or blinde fortune therefore he concludes that Iob rather personates a man void of the true knowledge and fear of God than speaks his own opinion Thus he censures but let Job be well weighed and his discourse will appear full of truth and holinesse This is one thing therefore I said it This is one thing As if he had said You have spoken many things to me about the power greatnesse justice and wisdome of God in all which I agree with you ye and I have no difference about those points I have alwaies thought highly of God and I desire to think humbly of my self but here is one thing wherein I must for ever disagree from you here we must part So that this verse is as the limit-stone between Iobs opinion Hoc unaÌ„ est meae assertionis caput and that of his friends Here he speaks out the speciall tenet which he holds in opposition to them As if he had said I yeeld and subscribe to your judgement in all but this one and in this one thing I must be your adversary though I will not be your enemy I say it and say it again He destroieth both the righteous and the wicked This is one thing This is uniform So Mr Broughton reads it and in this thing I am uniform or of
upon ourselves First When we let them lie wholly upon our selves and will not go to God for strength or patience to bear them Who can sufficiently mourn over them who leave their complaints in this sense upon themselves It is sinfull and foolish to leave our complaints thus upon our selves 'T is a duty to leave them upon God and to pour them into the bosom of Christ who can and who only can either ease us of them or make them easie to us who can and who only can take off our burdens or enable us to carry them The burden of our ordinary cares will break our backs if left upon our selves how then shall we in our own strength stand under the burden of extreamest sorrows Secondly We leave our complaint upon our selves When we make no excuses or evasions but plainly charge the fault upon our selves Thus we ought to leave all our complaints upon our selves It is sinfull and foolish to charge any of them wholly upon the devil or at all upon God An honest heart takes them home and saith God is righteous but I am a transgressour what he hath done he may do and he hath done justly in all that he hath done This is the sense of Iobs resolution I will leave my complaint upon my self Hence observe Whatsoever a godly man suffereth he will not charge God with it but himself He is more carefull of the honour of God then of his own peace and had rather die then the glory of God should suffer O Lord saith Daniel chap. 9.7 righteousnesse belongeth unto thee but unto us confusion of face And vers 14. the Lord is righteous in all his works which he doth for we obeyed not his voice When the Angel was smiting Israel with the plague of pestilence David bespeaks the Lord in reference to the people Loe I have sinned and I have done wickedly but these sheep What have they done Let thine hand I pray thee be against me c. 2 Sam. 24.17 I take the blame to my self Lord upon me let thy stroak be even upon me not upon Israel So saith the soul in reference unto God upon me be the blame of all the troubles and afflictions which I feel not upon God What hath God done All that he hath done is right and just and good It is an argument of a holy frame of heart to be often judging our selves and alwaies acquitting of God To be often complaining of our selves and to be ever exalting God To be alwaies thanking him for our comforts and alwaies saying we may thank our selves for our sorrows Whatsoever the Lord saith or doth concerning us we should not only say with Hezekiah when a sad message was brought him 2 King 20.19 Good is the Word of the Lord but also Good are the works of the Lord. Many men are ready to lay their sins much more their sorrows upon God So the Apostle represents them Rom. 9.19 Thou wilt say unto me Why doth he then finde fault Why doth God complain of us we have more reason to complain of and charge our faults on God If he hardeneth whom he will Why are we blamed for being hardened For who hath resisted his will Thus they question God Who hath resisted thy will whose lives are nothing else but a continued warre against and resistance of his will They who strive most to comply with the will of God complain often of themselves for resisting it And though they know God hardeneth vvhom he vvill yet they will not leave the hardening of any upon God as his fault but as his prerogative They confesse it to be as great an act of holinesse in God to harden some men in sin as it is to soften others by his grace Mercy appears chiefly in the one justice appears chiefly in the other but holinesse equally in both I will speak in the bitternesse of my soul A bitter soul bringeth forth bitter words Out of the abundance of the heart the mouth speaketh If there be abundance of joy in the heart the mouth will speak joyfully and if there be abundance of sorrow in the heart the mouth speaks sorrowfully Loquar quicquid mihi afflictio suggesserit As when there is abundance of filth in the heart the mouth speaks filthinesse We may see the lines and image of mans minde drawn upon his words One man speaks in the anger of his soul and he speaks angerly Another speaks in the pride of his soul and he speaks proudly A third speaks in the profanenesse of his soul and he speaks profanely Again one speaks in the courage of his soul and he speaks couragiously Another speaks in the patience of his soul and he speaks patiently A third speaks in the faith of his soul and he speaks beleevingly There is a neernesse to this sense in that of the sixtieth Psalm vers 6. God hath spoken in his holinesse and we are assured he cannot but speak holily who is all holy I saith Job will speak in the bitternesse of my soul and he spake bitterly his soul was bitter and so was his speech too What he means by the bitternesse of his soul hath been opened heretofore in the third Chapter and in the seventh Chapter vers 11. thither I refer the Reader In brief I will speak in the bitternesse of my soul is either this I will let out the sorrows of my heart at my tongue and it shall appear by what I say what I feel Or Further I will speak in the bitternesse of my soul may be taken as an Apology for what he spake As if he had said Doe not charge my complaint upon my own account Nō rā mea futura sunt verba quam meae amaritudinis haec enim imperat extorquet orationem If I speak bitterly it is not I that speak but the bitternesse that is in me As Paul when he did what he would not pleads in the seventh of the Romans It is no more I that doe it but sinne that dwelleth in me It is not I Paul an Apostle not I regenerate Paul but the remains of unregenerate Paul of Paul a Pharisee which rebell against the Law of God In the same manner saith Iob here and so say the Saints Are we at any time impatient and complain more then becommeth us know it is not we that speak but the bitternesse of our hearts The thing which we would not that speak we and therefore it is not we that speak but the sorrow that dwelleth in us So then speaking in the bitternesse of the soul notes either the excesse or greatnesse of a complaint or the cause and spring of a complaint The complaints of Job came not from the ordinary temper of his spirit but from the troubles of his estate distempering his spirit he desired rather to be praising and glorifying God for his receits then complaining over his own wants But his wants were such as he could not refrain from complaining I will
sin or errour How often are the spirits and manners of men infected and poison'd by such a breath Fifthly They may be compared unto strong windes in regard of the lightnesse of them the winde hath little solidity in it and that 's it which Bildad especially reproveth in Job here are a great many words much of the tongue but here 's little matter Words without weight are but winde when you gather them up weigh and consider them fully you can make nothing of them ther 's no tack in them Winde will not feed no more will such words but wholesome and faithfull words are meat and drinke strength and nourishment to the soul Sound discourse yeelds a well tempered understanding many refreshing morsels Lastly They are like strong windes for the swiftnesse of them words passe speedily and fill all quickly Their line is gone out thorow all the earth and their words to the end of the world Psal 19.4 Another Psalm speaks as much of wicked men Their tongue walketh thorow the earth Psal 73.9 as the winde runs from one part of the world to another So doe words when they are sent upon an errand either to doe good or to doe hurt Therefore God chose the Ministery of the Word as an instrument to save his people And it is the fittest instrument running swiftly into the ears and so conducting truth into the hearts of thousands at once Upon the day of Pentecost Act. 2.2 3. when the Disciples met together the text saith Suddenly there came a sound from heaven as of a rushing mighty winde and it filled all the house where they were sitting first comes a rushing winde what followeth There appeared unto them cloven tongues with fire These represented the manner how the Gospel should be conveyed thorow the world The holy Ghost is sent in tongues to shew that by tongues tipt and inspired acted and moved by the holy Ghost the world should be subdued to the knowledge of Jesus Christ The tongue is the chief Organ of speech And observe with the tongues there comes a wind a rushing wind implying that words spoken by those tongues should be as a mighty rushing winde and like that winde which filled all the house where they sate should fill the world even all Nations with the sound of the Gospel that like a strong winde they should bear down the errours sins and lusts of men before them and like a wholsome winde purge and winnow out all the filthines and uncleannesse the chaff and dust of mens spirits By cloven tongues and a rushing winde wonders have been wrought in the world As those unruly talkers Tit. 1.11 subverted so those who talk by rule have converted whole houses The winde of words blows both good and evil to the world and we may as much encourage holy tongues Let your words he long and long a strong winde as check a vain talker in the language of Bildad How long shall thy words be a strong winde From this generall reproof Bildad descends to a speciall charge against Job 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Injustè aget judicans Sept. Thesis est dicendorum Verse 3. Doth God pervert judgement or doth the Almighty pervert justice As if he had said Job thou hast spoken words which like a strong winde pervert all things and turn them up-side-down But Doth God pervert Doth he turn things up-side-down This blasphemy is the interpretation of many of thy complaints Thou seemest to lay this aspersion upon God But with indignation I speak it doth God pervert judgement The Question is resolvable into a vehement negation God doth not pervert judgement neither doth the Almighty pervert justice He gives it with a question for greater emphasis Doth God pervert judgement Dost thou thinke he will Farre be it from thee to thinke so Injustice lies farre from the heart of God justice lies at his heart He loveth judgement Psal 37.28 To clear the Text I shall briefly touch upon the single terms 1. God 2. Almighty 3. Judgement 4. Justice And then shew what it is to pervert judgement and justice from all it will appear how extremely opposite it is to the very nature of God to pervert either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fortis potens Doth God The word is El signifying the strong God the mighty God the powerfull God In the second clause Doth the Almighty pervert justice We have the word Shaddai which name of God was largely opened at the seventeenth verse of the fifth Chapter I shall not stay upon it here but only as it respects the point in hand Shaddai netat robustum sufficientem ad omnia perpetraÌ„da executioni mandaâ—da quae facienda jud caverit aliqui vertunt invictum Alij vertunt ubetrimum abundantem coplosuÌ„ cujus virtus munificentia per omnia permeat cujus uberibus bonitare omnia alantar nutriantur qui nullius indiget qui bonorum nostrorum nulla cupiditate tangitur Pined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. Quod sic explicant qui cunctarum rerum naturas summo ordine equitate constituit is in te affligerdo quod justum est non subvertet and so there are three interpretations of that title observable 1. It notes God all-sufficient to doe what he pleaseth or to effect what he designeth if he gives direction for any judgement to be executed he is Shaddai It shall be done As he is El a powerfull Judge to give sentence so he is Shaddai an Almighty God to execute the sentence There is no resisting his power no getting out of his hands his name is Shaddai Secondly The word signifies one who hath all abundance plenty and fulnesse in himself As also whose power goodnesse and bounty flow out to the supply of others himself having no need to receive from any other He is a fountain of all for all Hence Shaddai cannot but doe justice He that hath abundance in himself needs not take bribes to pervert justice Needy Judges are often covetous Judges they who have not a fulnesse of their own are under a great temptation to wrong others to supply their wants But he that gives to all needs not receive from any This consideration sets God infinitely above one of the strongest temptations to injustice Thirdly The word Shaddai is rendered The maker of all things Will the Almighty the maker of all things who hath set the world in such an exquisite forme and order who hath given so much beauty to the creature will he put things out of order or doe such a deformed act as this pervert justice He that is the maker of all things and hath made them in number weight and measure will he turn the world up-side-down or make confusion in the world it is not possible he should So then the name Shaddai in these three senses is aptly applied to God in opposition to the perverting of justice As Abraham debates the matter with him Gen. 18.25 Shall not the
exoâ—nat Pined Assoon as Job hears a truth he falleth down before it He hath not a word to speak against the truth of God though it come from erroneous men He will be a friend to truth though brought by them who seemed his enemies If this law of disputation were well observed many disputes would be sooner ended As some out of love to men are apt to entertain their very errours so some out of hatred to men reject their truths Errours cannot be really adorned nor truths soiled by those who hold them Our judgement about both must be carried by reason not swaied by affection Willingly to embrace and receive a truth from those whose errours we most zealously oppose is the due temper of a champion for the truth Secondly I know it to be so of a truth saith Job Observe A godly man is a knowing man He is established in truths especially in great and necessary truths in the vitals and fundamentals of religion Job had been long acquainted with this principle that God is just and that every man must abase himself before him how just soever any man is Light is the first thing which God makes in the new Creation of Grace as it was in the old creation of nature He casts in a beam a ray into the soul whereby we may discern of things that differ There may be darknesse in a godly man but he dwels not in darknesse bring a truth to him and as there is somewhat in his heart that answers and is a kin to it so that apprehends and makes out his acquaintance with it often at first light alwaies after consideration unlesse he be under clouds and temptations In those cases we may bring truths to holy men which they doe not know to be so of a truth yea which they may refuse for errours But usually a good man knows truth having learnt it before or as having a likenesse to other truths he knew before Thirdly I know this to be so of a truth saith Job in the midst of his pains in the greatest troubles of his flesh he forgets not to honour God Hence observe A gracious heart gives testimony to the righteousnesse of God though severely chastened under the hand of God When God deals most hardly with the soul or with the body or with soul and body a holy heart hath not a hard thought of God I know it to be so of a truth He doth not only acknowledge that God was just when he punished others but when he afflicted him The common argument which the friends of Job took up to prove God to be just was this God is righteous for he deals with men according to their deserts but Job argues thus God is righteous however he deals with men and whatsoever those men are let men be wicked or upright holy or prophane When we see God breaking the wicked and making gall and worm-wood fire and brimstone the portion of their cup this argues his justice because he hath threatned such with wrath and vengeance But the Saints go further they proceed upon purer and sublimer principles maintaining that God is just though he afflict the justest and holiest man upon the earth The righteousnesse of God shines forth to them thorow the darkest sufferings of righteous men The righteousnes of God is not grounded upon the object about which he dealeth whether righteous or unrighteous but upon the act of his own will yea upon the pleasure of his own will His righteousnesse proceedeth from himself and his is a righteous act whatever the object be upon which he acts We need not say God is just because he punishes the guilty for God is just though he afflict the innocent We may at once maintain our own innocency and the justice of God while we bleed under his hand or smart under his severest scourges I know it to be so of a truth But how shall man be just with God Mr Broughton reads And how can man be just before the Omnipotent and so the sense runs more clear Illud cum Deo vel ante Deuma erit aliquid sorense judiciale taking the first particle for a pure copulative whereas we read it as a discretive but how shall man be just before God Namely in your sense as if he had said you discourse of justice under such a notion as renders it impossible for any man to be just before God in one sense a man may be righteous before God but in yours no man can Would you not have a man know himself to be just unlesse he know himself to be without sinne If you take just to be the same as without in-dwelling sinne then it is impossible for any man to appear just before God but man may be just and righteous before God though he have sinne dwelling in him and that 's my notion of justice in this dispute Justice is either inherent or imputed By inherent justice no man is just before God according to imputed justice man may be just and is before God So these two propositions are reconciled No man is just before God every believer is just before God Our translation using the discretive But seems to carry this intendment that no man can be just before God by inherent justice which the next verse implies For if he contend with him he cannot answer him one of a thousand The words taken in this sense are the same with the seventeenth verse of the fourth Chapter Shall mortall man be more just then God There Eliphaz speaks comparatively in a way of excesse more just or just rather then God He cannot exceed God in any thing Here Job speaks comparatively in a way of equality How should man be just with God Quisquis se authori bonorum coÌ„parat bono se quod acâ—eperat privat ea ipsa ratione qua quis se componit Deo justus esse de sinit quamvis justus suerit Greg. He cannot compare with God at all Yet the sense is the same and the deniall of mans perfect inherent righteousnesse is the subject of both A just man comparing with God deprives himself of all his justice He is not so much as man may be by aspiring to be what God is But I need not stay in any further clearing how man is not just before God or in any observations from it but shall referre the Reader back to the fourth Chapter Onely take this from it How shall man be just with God With God that is looking upon or comparing himself unto God as if he had said It will take down all the proud and high thoughts of man in regard of his own justice and righteousnesse if he will but cast his eye upon God and duly consider how just and righteous God is Hence observe The way for us to humble our selves for our own sinfulnesse is to look up and to consider the purity and holinesse of God If we set our selves before him we shall see