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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

in man to desire God to strike through his pride and it is a great act of mercy to man when God doth so The more God smiteth our sins the more he declares his love to and his care of our soules The remainders of pride in the Saints shall be smitten through but sinners who remaine in their pride shall be smitten through themselves God whose power and understanding are made known by smiting through the proud waves of the Sea will at last make his Justice and his holynes knowne by smiting through the proud hearts of men or rather men of proud hearts Proud men strike at God yea kicke against him no wonder then if he strike and kicke them All the sufferings of Christ are wrapt up under that one word His humiliation implying that as he was smitten for all our sins so most of all for our pride That man whose pride is not smitten to death or mortifyed by the death of Christ shall surely be smitten to death even to eternall death for his pride As God understandeth thoroughly who are proud so by his understanding he will smite through the proud JOB CHAP. 26. Vers 13 14. By his Spirit he hath garnished the heavens his hand hath formed the crooked Serpent Lo these are parts of his wayes but how little a portion is heard of him but the thunder of his power who can understand JOB hath given us a particular of many illustrious works of God what he doth in the depths below Et ut in opere ipsius pulcherrimo desinam hic ille est qui coelos illa enarrabili pulchritudine exornavit spherae illae suis giris undique coelos serpētium instar percurrētes sunt opus manibus ipsius tornatum Bez and what in the hights above in this verse he gives another instance and that a very choyce one upon the same subject As if he had sayd After all this large discourse which I have made of the workes of God I will conclude with that which is the most remarkeable peice of them all This is he who hath adorn'd the heavens with that unutterable beauty wherewith they shine and the spheares which wind and turne round about the heavens like Serpents are smoothed and polished by his hand Vers 13. By his Spirit he hath garnished the heavens The Spirit of God is taken two wayes in Scripture First q. d. visua voluntate ut nomen spiritus saepius in scriptura usurpatur sed malo ipsum dei spiritum almum accipere quo omnia deus fecit Merc for the power of God Secondly and so here for God the power as distinct from the Father and the Son By whom God wrought all things in the creation of the world Gen 1.2 The Earth was without forme and voyd and darkenes was upon the face of the deepe and the Spirit of God moved upon the face of the waters It is a rule in Divinity That the external workes of the Trinity are undevided and so the Three Persons concurred in the making of the world God the Father created and is called Father in Scripture not onely in relation to the Eternall ineffable Generation of God the Son but also in reference to the production of the creature God the Son or the Eternal Word created Joh. 1.1 2 3. In the beginning was the word and the word was with God and the word was God All things were made by him and without him was nothing made that was made God the Spirit or Holy-Ghost he likewise created and He onely is mentioned by Moses distinctly or by name as the Agent in the original constitution of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non simplicem motionem denotat sed qualem columba perficit cum evis ad excludendum pullos incubat Rab Selom Verbum ●ranslatum ab avibus pullitiei suae incubantibus Jun. And the Hebrew word rendred in our translatiō moved the Spirit of God moved upon the face of the waters by which the Agency of the Spirit in that Great worke is expressed caryeth in it a very accurate significancy of that formative vertue or power which the Spirit put forth about it For it is a metaphor taken from birds who sit upon their eggs to hatch and bring forth their young ones and so importeth the effectual working of the Spirit whereby that confused masse or heape was drawne out and formed up into those severall creatures specifyed by Moses in the Historie of the Creation Among which we find the Garnishing of the heavens spoken of here by Job is reported by Moses for the worke of the fourth day Further we may consider the heavens first in their matter and being secondly in their beauty and ornaments Job speakes of the latter By his Spirit he hath garnished the heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adornavit decoravit pulchrè fecit God hath not onely created but pollished and as it were painted or embroydered the heavens The originall word implyeth the making of them beautifull contentfull and pleasant unto the eye this is the Lords worke And therefore as the whole world because of the excellent order and beauty of it is exprest in the Greeke by a word that signifies beautifull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so some parts of the world have a speciall beauty and lustre put upon them beyond the rest The heavens are not like a plaine garment as we say without welt or guard but they are laced and trimmed they are enamel'd and spangled they glister and sparkle in our eyes with rayes and beames of light By his Spirit he hath garnished the heavens If it be asked what is this garnishing of the heavens I answer the setting or placing in of those excellent lights Sunne Moone and Starres in the heavens are the garnishing of them Light is beautifull and the more light any thing hath the more beauty it hath Precious stones have much light in them those lights the Starres are as so many stones of beauty and glory set or moving in the heavens Light as diffused and shed abroad in the ayre is exceeding delightfull and beautifull but light as it is contracted and drawne together into the Sunne Moone and Starres is farre more beautifull light in the ayre pleaseth the eye but light in the Sunne conquers and dazzel's the eye by the excessive beauty and brightnesse of it In the first day of the Creation God sayd Let there be light and there was light but in the fourth day he sayd let there be lights that is let there be severall vessells to receave hold and containe light and then to issue it out among the inhabitants of the earth Gen. 1.14 And God sayd let there be lights in the firmament of the heaven to divide the day from the night and let them be for signes and for seasons and for dayes and for yeares and let them be for lights in the firmament of the heaven to give light upon the earth and it was so And

is self-sufficient needs not to receive any addition from another is an argument of imperfection And seing God neither receives nor can receive any thing from another he must needs be perfect in himself David Psal 16.2 speaking of himselfe as the type of Christ saith O my soule thou hast said unto the Lord thou art my Lord that is thou art my Portion and my All but my goodnesse extendeth not to thee I am not able to doe any good which reacheth to thy benefit or encreaseth thy happiness for thou art mine In the 50th Psalm the Lord asserts this his own independency If I were hungry I would not tel thee for the world is mine the fulnesse thereof If I had any hunger that is any defect upon me I need not go to the creature to aske a supply I could supply my selfe if there were any need but there 's none The Lord is infinitely above all hunger above all wants and defects whatsoever He indeed threatens Idolaters that he will famish all their gods Zeph. 2.11 Idols shall be hungry they shal be famisht and have none to administer any thing to them This the Lord doth when hee with-draws their respect and worship that name and reputation which once they had in the world from them worship is the food of Idols that keeps livelesse Idols as it were alive and therefore fals gods are famished when their false worship is cast downe but who can famish the Lord If I were hungry c. I would not tell you Can man be profitable unto God But it may be objected Cannot a man be profitable to God is man no advantage no help to him why then Judg. 5.23 Sings Deborah Curse ye Meroz said the Angel of the Lord curse yee bitterly the inhabitants thereof because they came not to the help of the Lord to the help of the Lord against the mighty It should seem then that the Lord had need of the help of these inhabitants of Meroz and if they had come forth it had been an advantage to him why else were they cursed for not coming forth to the help of the Lord I answer man is said to help the Lord when he helps in the Lords cause Personally the Lord needeth not my helpe but the Lord may be helped relatively in his Cause and in his people Thus we help the Lord when we help man when we help the Church and people of God It is our honour as well as our duty to help his People and give assistance in his Cause This the Lord takes so well at our hands that he reckons it as help given to himself Againe if wee consider the help as given to the Lords people we are not to conceive that the Lord needed the helpe of these men of Meroz as if hee could not helpe them himselfe without the assistance or ayd of man For when he seeth that there is no man then his owne arme brings salvation Isa 59.16 'T is the duty of man to come forth and draw his sword in the Lords quarrell against the mighty but the Lord needeth not the sword of man to subdue the mightiest Secondly It may be objected Cannot man be profitable unto God he speaks of the Church of the Jewes in such language as implies them a profit to him Exod. 19.5 Now if yee will obey my voyce indeed and keep my Covenant then shall ye be a peculiar treasure unto me above all people And is there no profit in a treasure Again Deut. 32.9 The Lords portion is his people Jacob is the lot of his inheritance Hath a man no profit by his portion no advantage by his Inheritance Now if the Lords People be his Portion his Inheritance his Treasure his peculiar special treasure how then can it be said they are no profit no advantage to him I answer the Lords people are his treasure not because they enrich him but because he hath a high esteem of them The Lords People are his treasure not because they profit him but because he protects them If I say to a man you shal be a treasure to me I may do it not because I expect any profit from him but because I have a high esteem of him and resolve to protect and defend him as I do my own portion and treasure In this sense doth the Lord say of his People Yee are my treasure We esteem treasure and treasures are under protection lest any take them from us Thus the Lord speaks of his People not that he hath any profit or gaine by them as men who ordinarily have Portions and Inheritances in Fields or Houses which are their stock and livelihood Indeed there is a Revenue which the Lord hath by his People as they are his portion that is a Revenue of glory and honour not a revenue of profit But if you say glory and honour is profit and an advantage to man is it not then an advantage to God to be glorified by man I answer It is no advantage to God when he is glorified by man Our glorifying of God doth not add any glory to him that he had not but it is only the setting forth of that glory which he had there is no encrease of his fullnesse by all the honour and glory that the creature gives him We are commanded to glorifie God Matth. 5.16 Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven But God doth not receive any additionall glory by us how much or how clearly soever our light shineth before men A candle adds more light to the Sun then all the creatures in the world can adde to the glory of God when they have studied his glory and laboured to glorifie him to the utmost all their dayes Thirdly that of David may be yet objected Psal 4.3 The Lord hath set apart for himselfe the man that is godly And is so then it seems he intends to make some profit of him it is an allusion unto those that vend wares A Merchant looks upon this and that commodity and then saith this is for my turn this I like set it apart for me Seeing then the Lo●d sets the godly apart for himselfe it sounds as if he meant to make some gaine or advantage by him I answer the meaning of that Scripture is not that God sets a godly man apart as one that he gets profit by but as one that he intends to bestow mercy upon or he sets him apart for service not for gaine The Lord serves his own ends by the service of man every day and sets apart the godly man for his speciall service Yet a little further I shall demonstrate that a man cannot be profitable to God First God had all perfection before man was therefore man cannot profit God Psal 90.2 From everlasting and to everlasting thou art God shat is thou art infinite in glory and excellency from everlasting God was God as much before

all religion placed in second Table worke in giving every man his due in compassion to the poore in helping the helplesse in feeding the hungry in cloathing the naked in comforting the sorrowfull and by name the fatherlesse and the widow This is pure religion to visit the fatherlesse and the widow That is this is the practicall part or the true practice of religion without which all religion is vaine Therefore when the Apostle had sayd v 21. Receive with meeknes the engraffed word Lest any man should stay there and think he had done enough when he had been a bearer he adds Be doers of the word That is looke to the practicall part of religion be diligent in the duties of love to men as wel as in those of the worship of God Take these two inferences from the whole verse First Seeing God taketh so much care of the widow and the fatherlesse Let the widow let the fatherlesse trust in God They who receive peculiar promises from God should put forth suitable acts of faith towards God Faith cannot worke without a word and where it hath a word it ought to worke Wee have both put together in the present case Jer. 49.11 Leave thy fatherlesse children I will preserve them alive and let the widows trust in mee As if God had sayd if none will take care of them I will I will take care of them I will be a father of the fatherlesse a husband to the widow leave that care to me Therefore let the widow and fatherlesse trust in God A word from God is a better a bigger portion then all the wealth of this world Secondly Seeing the Lord is so jealous over them and so ready to take their part against all their adversaries this should provoke them to be full of zeale for God God stands up for their protection therfore they should stand up for God their protector and patron How carefull should they be to please him who is so watchfull to preserve them Speciall promises call for speciall obedience as well as for speciall faith The more God engageth himselfe to doe for us the more should we engage our selves in his strength to doe for him None have more reason to be rich in faith and love to God then the poore and fatherlesse Thus farre wee have examined the Inditement or Charge which Eliphaz brought against Job now see what he inferres upon it here is thy sinne and there 's thy punishment JOB CHAP. 22. Vers 10 11. Therefore snares are round about thee and sudden feare troubleth thee Or darknesse that thou canst not see and abundance of waters cover thee THese two verses have variety of expressions but the intendment of all is one and the same Snares and feares and darknesse and abundance of waters signifie all manner of evills All these are upon thee because thou hast sent widows away empty and hast suffered the Armes of the fatherlesse to be broken because thou hast done these things therefore Snares are round about thee Some render the Originall Text to another sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non significat illationem aut convenientiam consoquentis ad antecedens sed convenientiam aptitudinemque antecedentis ad consequens Coc not as bearing an effect of the former words not as if hee had been punished with these evills for those sinnes but as if these evills had caused him to sinne and so the words are expounded as a kinde of scorne as if Eliphaz had sayd When thou didst those things no doubt snares or feares or darknes or waters came upon thee thou was forc't by suffering these evills to doe all this evill wast thou not was it not because thou wast prest with snares and feares and darknes and waters that thou didst oppresse the widow and the fatherlesse All which Questions are reducible to these plaine Negations Thou wast not pressed with any of these perplexities upon thy selfe to oppresse the poore there was no snare no nor any feare neere thee darknesse did not hinder thy sight nor did the waters of affliction cover thee Thou hast not been thrust upon sinne by these temptations nor constrained by the moral violence of any incumbent necessity but hast done it freely to sin even in this manner and at this hight hath not been thy refuge but thy choyce Thou hast not acted these iniquities by any instigation eyther from persons or providences but upon thine owne election This is a fayre sence and a mighty reproofe seeing as was lately noted every evill we doe is by so much the worse by how much wee have had the lesse provocation or solicitation to doe it But I rather take the words as wee render them to expresse the sad effects and fruits of his sinne As if Eliphaz had said Because thou hast taken a Pledge of thy brother for nought c. because thou hast sent widows away empty and the armes of the fatherlesse have been broken therefore snares are round about thee c. The words may have a threefold Allusion First To the besiedging of a City snares are round about thee Hostile aliquid obsidionale significat thou art now hemde in on every side with-troubles as Christ threatens Jerusalem Thine enemies shall cast a trench about thee c. A trench is but a great snare to catch men as men catch birds and vermine in snares Or Secondly The Allusion may be to Imprisonment thou art compassed with strong walles and shut in with gates thou art shackel'd with iron snares Thirdly The words may allude to hunting and fowling in such disports nets and snares are set to take the intended game Snares are often spoken of in Scripture to intimate or set forth the afflictions and sorrowes that entrap and hold the sons of men So that to say Snares are round about thee is no more but thus troubles are round about thee and these snares are sometimes set by the hand of man sometimes by the immediate hand of God Good things are often made a snare to the undoing of evill men and evill things are often made a snare to the troubling though not to the undoing of good men But I shall not prosecute this allusion having spoken of it at the 18th Chap v. 6 7 8. where Job complaines that God had taken him in his snare as also in the 19th Chapter at the 5th verse And sudden feare troubleth thee Wee may understand this feare first for the passion of feare or for feare within Secondly for the occasion of feare which is feare without Sudden feare troubleth thee that is the appearance or apprehension of some terrible thing causeth thee to feare Passio pro objecto materia suni in omni idiomate familiare Sanct. Feare is often put in Scripture for the thing feared for the object of feare or for that which causeth feare Thus also hope is put for the thing hoped for and vision for the thing seene or the object of the

reader to his choyce I shall only give the observation which riseth clearely from this God never giveth wicked men any just cause to be weary of him He never doth them any wrong and he often gives them many a blessing and have they any reason to bid him depart he is usually very patient towards them and doth never bring any evill upon them till they have doubly deserved it and have they any reason to be displeased at that yea whensoever he punisheth them in this world he punisheth them then their sinnes deserve indeed there is a punishment behinde adaequate and commensurate to their sinne but they shall never be punished beyond what or more then their sin deserves Seeing then their punishment in the next life though it will be great beyond imagining yet shall not be great beyond deserving and all their punishments in this life are lesse then the demerit of their sinne As was paenitentially confessed by Ezra in the name of the Jewes after they had been broken by the sword and brought into captivity for their sinne Chap. 9.13 Seeing I say 't is but thus with them when 't is worst with them What hath the Allmighty done against them is not all their destruction meritoriously from themselves Againe How much soever God punisheth them in this life they have no reason to complaine or say to God depart from us for even those punishments are messages from God to awaken them out of their sinnes and so to prevent worser punishments therefore when God perceived that stubborne people going on in their sinnes telleth them he will smite there no more as implying that it was his favour to smite them Isa 1.5 Why should ye be smitten any more ye will revolt more and more Surely then such have no reason to say to God depart from us when he smites them as if he did them ey ther hurt or wrong seing he smites them that they might returne unto him Those judgements of God are a mercy which are sent to teach man his duty Now if the judgements of God have somtime mercy in them and never have any injury in them what hurt or injury can there be to man in the service of God Hath the Allmighty done any thing against them whom he lovingly invites to the doing of his will And yet some complaine of wrong when they are onely called to doe what is right and cry out as if God hurt them when he doth but governe them The Lord calls his murmuring people to account about this thing Mich. 6.3 O my people what have I done to thee that is what hurt what wrong have I done unto thee and wherein have I wearied thee testifie against mee As if he had sayd thou hast nothing to bring against me in evidence unlesse it be my kindnes as it follows ver 4. For I brought thee up out of the Lord of Egypt and redeemed thee our of the house of servants and I sent before thee Moses Aaran and Miriam O my people remember c. Consider all my dealings with thee all the deliverances I have wrought for thee all the Statutes and Ordinances all the Lawes and Commandements which I have given thee and then let thy Conscience speake What have I done unto thee which is an evill to thee or wherein have I wearied thee in the things which I have required thee to doe I have done many good workes for thee and I have commanded thee to doe many workes such workes as are not onely good in themselves but good for them who doe them for which of these is it that thou art weary of me There is not that wicked man in the world but God may say to him what have I done to thee or what have I called thee to doe that thou shouldest be weary of mee that thou shouldest desire me to depart from thee Thus if we reade the words in this latter sence What hath the Allmighty done against them They carry a reproofe of their ingr●titude against God who had not hurt them yea who had done them good If we reade the words in the second sence What can the Allmighty doe against them They carry a high contempt and slight of his power as if God could doe them no hurt If we reade the words in the first sence according to our translation which I rather pitch upon they carry upon contrary termes a like contempt of the power of God as if he could doe them no Good What can the Allmighty doe for them Vers 18. Yet bee filled their houses with good things The Hebrew is And be filled their houses with good things wee translate yet which better cleares the meaning and scope of the Text according to our reading of the former verse They say to God depart from us and what can the Allmighty doe for them yet he filled their houses with good things As if he had sayd they thought God could doe nothing for them Horum quidem domos ipse impleaver at bonis Jun q. d. Dei benificijs abusi sunt turpitèr tanquam de spolijs dei ipsius triumphaverunt Jun whereas indeed he did all for them all the good they had they had it from God He filled their houses that is he gave them abundance he did not onely put some good things into their houses but he filled their houses with good things they had a plentifull state God gave them a rich portion in the good things of this world his corne his wine his oyle his flax his gold his silver were their portion He filled them and they rebelled against him He bestowed many benefits upon them which they abused to serve their lusts and vainely triumphed in what he freely gave them as if they had been spoyles forcibly taken from him Hence Observe first That God doth them good that are evill Christ perswaded his hearers and us in them upon this account to love their enemies That they and we might be the children of our father which is in heaven For he maketh his Sunne to rise on the evill and on the Good and sendeth raine on the just and on the unjust Matth. 5.45 As God hath some peculiar people so he hath some peculiar blessings and good things which the world in common shares not in but he hath a sort of blessings and good things which are the common share of the world raine and Sun fat and sweet Gold and silver are such good things as their hearts and houses are often filled with whose hearts and house are empty of goodnes These good things God gives them who know no more why he gives them then they did why he did not suddenly bring evill upon them of whom the Apostle speakes Rom. 2.4 Despisest thou the riches of his goodnesse and forbearance and long-suffering not knowing that the goodnesse of God leadeth thee to repentance when God doth good to those that are evill whether it be by bestowing good upon them or by withholding evill