Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	carnal_a	zeal_n	zealous_a	26	3	8.9649	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35535	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 ...	Caryl, Joseph, 1602-1673.	1661 (1661)	Wing C774; ESTC R36275	783,217	917

many long answers but Elihu the Moderator was forced to tell them ye have not answered sufficiently Lastly Elihu having heard all their answers and finding that they did not reach a proofe against Job nor answer his reasonings and replyes he speaks himselfe Hence note When we have weighed all duely and find that others have not done the deed we must not dissemble our judgements nor flatter them in their faulty answers Elihu would not doe so and the reason why he would not is layd downe in the next words Vers 13. Lest ye should say we have found out wisdome God thrusteth him downe not man In the former verse Elihu shewed his owne disappoyntment while he waited upon others I attended unto you saith he to Jobs three friends and behold there was none of you that convinced Job or that answered his words Then followes Lest ye should say we have found out wisdome c. In which words Elihu proceeds with his Preface that he might the more fairely fall into discourse with Job for having told Jobs friends that he had waited in vaine for satisfaction from their answers or replyes they having not convinced him either by solid reason or by Authentick Authority and testimony that he was so bad as they judged him to be He adds this I affirme Lost ye should say we have found out wisdome That is lest ye should say it boastingly and cry victory against his afflicted man The word is often used in Scripture to signifie saying with boasting or speaking in pride of spirit The Baptist Math. 3.9 tells the Pharisees Thinke not to say within your selves we have Abraham to our father his meaning is doe not speake of your pedegree boastingly nor proudly that ye are Abrahams children will doe you no good unlesse ye are good like your father Abraham and doe as he did So here Rem acu tetimu● ipsum cardinum in quo tota controversia vertitur de Jobo Drus Lest ye should proudly say we have found out wisdome we have found the mystery of the whole matter we have found out the key which unlocks this secret or as Mr Calvins translater wittily as well as truly expresseth We have found out the beane in the Cake we say Lest ye should say we have found out wisdome That is that which will surely prove us wise men and gaine us the reputation of wisdome among all wise and knowing men What their speciall resolve was which they counted widome followes in the close of the verse according to our reading God thrusteth him downe not man But before I deale with that conclusion I shall briefly note two things from those words Lest ye should say we have found out wisdome First Man is very apt to speake boastingly to have high thoughts and then to utter great words of himselfe Man is a proud piece of flesh and a small matter will make him shew his pride and spread his plumes like that naturally-painted bird if not explicitely in words yet his spirit will swell and be puft up with towring conceits of himselfe The Prophet Habakkuk describes this temper Chap. 2.4 He that is lifted up his spirit is not upright in him A proud spirit is alwayes a false spirit They who thinke highly of themselves thinke themselves higher then they are And 't is a great argument that man is naturally very proud because God hath given so many stops and checks to his pride or hath made so many provisions against it The very contrivance of the work of Redemption in that way by the hand of Jesus Christ had this great designe in it For as the chiefe designe in reference to man was his salvation that was the ultimate end as to man so there was another designe in it why God would save man that way which the Apostle layeth downe 1 Cor 1.29 That no flesh should glory in his sight While God intended to give man glory he took a course to cut off all glorying from man God would not set up man againe to worke is owne salvation lest he should be proud of his workes Though we are now called to work out our owne salvation Phil. 2.12 yet it is wholly wrought by another and we are there commanded to work out our owne salvation with feare and trembling not with presumption and boasting Againe How apt is man to boast of any good he doth seeing he is not ashamed to boast sometimes when he doth evill and of that which is evill even of the lusts and lustings of his evill heart Psal 10.3 The wicked boasteth of his hearts desire And what good is there in the desire of a wicked mans heart He as such can desire nothing but what is worse then nothing sin or vanity and yet he boasts of it Yea man is ready to boast not only of evill done but of his ability to doe evill They in the Prophet boasted that they were mighty to drinke wine and men of strength to mingle strong drinke Isa 5.22 How doe some please themselves that they are in power only because that gives them an advantage to oppresse whom they please or all those with whom they are displeased David saw that spirit ruling and raging in spirefull Doeg whom he therefore checks Psal 52.1 Why boastest thou thy selfe in mischiefe O mighty man The Apostle found those Phil. 3.19 who gloried in their shame That is in sinfull practices even making their belly their God whereof they ought to be ashamed The Prophet spake of their like long before Isa 3.9 They declare their sin as Sodome they hide it not As if it had been their ornament and their honour their beauty and bravery to be wicked But especially if bad men doe that which is good they boast of it A carnal man may for the matter doe good yea he may have a zeale for God Jehu said Come see my zeale for the Lord 2 Kings 10.16 But Jehu desired more to have his zeale for the Lord seene then to be zealous for the Lord. And so his was indeed zeale for himselfe not for the Lord. The Pharisees did many good things but they could not fo●beare boasting in the good they did They doe all saith Christ who knew not only what they did but with what heart to be seene of men or to have prayse with men Yea not only are evill men ready to boast of the good they doe but the temptation lies hard also upon godly men to doe so their hearts are often unduely transported as with the thoughts of their gifts parts and graces so with what they doe through the gift of grace Our very graces much more our outward priviledges may be an occasion of boasting Pride and boasting are weeds which grow up from the best and richest soyle 'T is rare to see any man rich in gifts and graces and poore in spirit poverty of spirit is the purest and truest riches of grace Secondly As to the particular here spoken of Lest ye should say we

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