An exposition with practical observations upon the three first chapters of the book of Iob delivered in XXI lectures at Magnus neare the bridge, London, by Joseph Caryl ...
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IT was the personall wish and resolution of the Apostle Paul, I had rather speak five words with my understanding, then ten thousand words in an unknowne tongue.
IT was the personal wish and resolution of the Apostle Paul, I had rather speak five words with my understanding, then ten thousand words in an unknown tongue.
and then hee that speakes is to us in that reference (so the Apostle calls him) a Barbarian. While the leaves of the booke are opened and read to such or by such, the sense is shut up and sealed.
and then he that speaks is to us in that Referente (so the Apostle calls him) a Barbarian. While the leaves of the book Are opened and read to such or by such, the sense is shut up and sealed.
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When the Apostle Philip heard the Ethiopian Eunuch reade the Prophet Isaiah as he traveld in his Chariot, hee said to him, understandest thou what thou readest? The Eunuch answered, How should I unlesse some man would guide mee? He understood the language;
When the Apostle Philip herd the Ethiopian Eunuch read the Prophet Isaiah as he traveled in his Chariot, he said to him, Understandest thou what thou Readest? The Eunuch answered, How should I unless Some man would guide me? He understood the language;
for all the guiding of man, they may answer, How can we except we have the Spirit of God to guide us? He hath his Pulpit in heaven, who teacheth hearts, the heart of Scripture.
for all the guiding of man, they may answer, How can we except we have the Spirit of God to guide us? He hath his Pulpit in heaven, who Teaches hearts, the heart of Scripture.
So that the teachings of the Spirit, the teachings of God himselfe, are chiefly to be looked after and prayed for, that we may know the mind of the Spirit, the will of God in Scripture.
So that the teachings of the Spirit, the teachings of God himself, Are chiefly to be looked After and prayed for, that we may know the mind of the Spirit, the will of God in Scripture.
both that the Scripture might be translated out of the Originall into the common language of every Nation (which the Apostle calls interpreting in that place before cited) and also that the originall sense of the Scripture might be translated into the minde and understanding of every man;
both that the Scripture might be translated out of the Original into the Common language of every nation (which the Apostle calls interpreting in that place before cited) and also that the original sense of the Scripture might be translated into the mind and understanding of every man;
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I mean to translate the sense of Scripture into your lives, and to expound the word of God by your workes, Interpret it by your feet, and teach it by your fingers ; (as Solomon speakes to another sense) that is, let your working and your walkings be Scripture explications.
I mean to translate the sense of Scripture into your lives, and to expound the word of God by your works, Interpret it by your feet, and teach it by your fingers; (as Solomon speaks to Another sense) that is, let your working and your walkings be Scripture explications.
It is the Apostles testimonie of his Corinthians, Yee (saith he) are our Epistle, for as much as yee are manifestly declared to be the Epistle of Christ, ministred by us, written not with inke,
It is the Apostles testimony of his Corinthians, Ye (Says he) Are our Epistle, for as much as ye Are manifestly declared to be the Epistle of christ, ministered by us, written not with ink,
Give us we beseech you, the same occasion of glorying on your behalfe, that we may say, You are our Expositions, for as much as you are manifestly declared in your practise to be the exposition of the mind of Christ ministred unto you by us.
Give us we beseech you, the same occasion of glorying on your behalf, that we may say, You Are our Expositions, for as much as you Are manifestly declared in your practice to be the exposition of the mind of christ ministered unto you by us.
A walking, a breathing Commentarie goeth infinitely beyond the written or spoken Commentarie. And as the Apostle makes his conclusion (before noted) I had rather speake five words with my understanding,
A walking, a breathing Commentary Goes infinitely beyond the written or spoken Commentary. And as the Apostle makes his conclusion (before noted) I had rather speak five words with my understanding,
That which God speakes concerning the whole worke of Creation, We may speake concerning the whole booke of Scripture, It is very good. Solomon observes, that wheresoever the wisdom of God spake, it spake of excellent things.
That which God speaks Concerning the Whole work of Creation, We may speak Concerning the Whole book of Scripture, It is very good. Solomon observes, that wheresoever the Wisdom of God spoke, it spoke of excellent things.
And when he ceaseth to compare, hee beginneth to admire, Wonderfull are thy Testimonies. And well may that bee called Wonderfull, which proceedeth from the God of Wonders.
And when he ceases to compare, he begins to admire, Wonderful Are thy Testimonies. And well may that be called Wonderful, which Proceedeth from the God of Wonders.
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As therefore the whole Scripture, (whether wee respect the majestie of the Author, the height or puritie of the matter, the depth or perspicuitie of the stile, the dignitie or variety of occurrences;
As Therefore the Whole Scripture, (whither we respect the majesty of the Author, the height or purity of the matter, the depth or perspicuity of the style, the dignity or variety of occurrences;
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whether we consider the Art of compiling, or the strength of arguing) disdaines the very mention of comparison, with any other humane Author whatsoever:
whither we Consider the Art of compiling, or the strength of arguing) disdains the very mention of comparison, with any other humane Author whatsoever:
the writings of the Prophets and Evangelists, the Epistles of Paul, and this historie of Iob, must be received (to use the words of the Trent Councell in the fifth Session,
the writings of the prophets and Evangelists, the Epistles of Paul, and this history of Job, must be received (to use the words of the Trent Council in the fifth Session,
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Yet notwithstanding, as the parts of Scripture were penned by divers Secretaries, published in divers places, in divers ages, on divers occasions, for divers ends:
Yet notwithstanding, as the parts of Scripture were penned by diverse Secretary's, published in diverse places, in diverse ages, on diverse occasions, for diverse ends:
Some parts of Scripture were delivered in Prose, others in Verse or numbers: some parts of the Scripture are Historicall, shewing what hath beene done;
some parts of Scripture were Delivered in Prose, Others in Verse or numbers: Some parts of the Scripture Are Historical, showing what hath been done;
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Againe, some parts of Scripture are cleare and easie, some are obscure and very knotty: Some parts of Scripture shew what God made us, others, how sinne spoiled us:
Again, Some parts of Scripture Are clear and easy, Some Are Obscure and very knotty: some parts of Scripture show what God made us, Others, how sin spoiled us:
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because not smiles and loving imbracements from the world, but wounds, and stroaks, and temptations, doe await all those that have received the presse-money of the Spirit,
Because not smiles and loving embracements from the world, but wounds, and Strokes, and temptations, do await all those that have received the press-money of the Spirit,
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because everie true Israelite must expect that which Iacob upon his deathbed spake of Ioseph, that the Archers will shoot at him, hate him and grieve him:
Because every true Israelite must expect that which Iacob upon his deathbed spoke of Ioseph, that the Archers will shoot At him, hate him and grieve him:
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Now these considerations that are scattered severally thorow the whole Scripture, seeme all concenter'd, and vnited together in this booke of Iob: which if we consider in the stile and forme of writing, is in some part of it Prose,
Now these considerations that Are scattered severally thorough the Whole Scripture, seem all concentered, and united together in this book of Job: which if we Consider in the style and Form of writing, is in Some part of it Prose,
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In it is a mixture of the greatest outward blessings, and the greatest outward afflictions upon the godly, con•luding in the greatest deliverances of the godly from affliction.
In it is a mixture of the greatest outward blessings, and the greatest outward afflictions upon the godly, con•luding in the greatest Deliverances of the godly from affliction.
neither was there ever any man in a hotter fire of outward affliction then Iob was, God seeming to give charge concerning this triall of Iob, as king Nebuchadnezzar did concerning the three children, to have the furnace heated seven times hotter than ordinary.
neither was there ever any man in a hotter fire of outward affliction then Job was, God seeming to give charge Concerning this trial of Job, as King Nebuchadnezzar did Concerning the three children, to have the furnace heated seven times hotter than ordinary.
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I will not detaine you in that Proemiall disquisition about the Author and Penman of this Booke, there is great varietie of Iudgement about it, some say it was one of the Prophets; but they know not who;
I will not detain you in that Proemial disquisition about the Author and Penman of this Book, there is great variety of Judgement about it, Some say it was one of the prophets; but they know not who;
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And therefore where the Scripture is silent, it can be of no great use for us to speake, especially seeing there is so much spoken as will finde us worke,
And Therefore where the Scripture is silent, it can be of no great use for us to speak, especially seeing there is so much spoken as will find us work,
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take it to be written by Moses, and then it is most probable that hee writ it before the deliverance of the people of Israel out of Egypt while he was in Midian.
take it to be written by Moses, and then it is most probable that he writ it before the deliverance of the people of Israel out of Egypt while he was in Midian.
Now this (which was the dreame of many of the Iewes and Talmudists, and is fastned with no small clamour upon Luther by the Iesuits ) may clearly be convinced both by the names of places and persons (which we shall have occasion to open when wee come to the booke it selfe) and also by those allegations of the Prophets and of the Apostles concerning Iob ;
Now this (which was the dream of many of the Iewes and Talmudists, and is fastened with no small clamour upon Luther by the Iesuits) may clearly be convinced both by the names of places and Persons (which we shall have occasion to open when we come to the book it self) and also by those allegations of the prophets and of the Apostles Concerning Job;
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the Prophet Ezekiel quoting him with Noah and Daniel, two men that unquestionably were extant, and acted glorious parts in the world, and therefore Iob also.
the Prophet Ezekielem quoting him with Noah and daniel, two men that unquestionably were extant, and acted glorious parts in the world, and Therefore Job also.
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All that I will say in particular, shall be in these three things. 1. To shew you more distinctly the subject of this Book. 2. The parts and division of it. 3. The use or scope and intendment of it.
All that I will say in particular, shall be in these three things. 1. To show you more distinctly the Subject of this Book. 2. The parts and division of it. 3. The use or scope and intendment of it.
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Whether it doth consist with the Iustice and goodnesse of God to afflict a righteous and sincere person, to strip him naked, to take away all his outward comforts.
Whither it does consist with the justice and Goodness of God to afflict a righteous and sincere person, to strip him naked, to take away all his outward comforts.
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Namely, whether we may iudge of the righteousnesse, or unrighteousnesse, of the sincerity or hypocrisie of any person, by the outward dealings and present dispensations of God towards him.
Namely, whither we may judge of the righteousness, or unrighteousness, of the sincerity or hypocrisy of any person, by the outward dealings and present dispensations of God towards him.
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yet collaterally they find out many excellent things, many profitable experiments have beene made, many rare secrets have beene discovered in prosecuting of that great designe.
yet collaterally they find out many excellent things, many profitable experiments have been made, many rare secrets have been discovered in prosecuting of that great Design.
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So although this be the principall subject of the booke, yet collaterally for the carrying on of these disputes, many other rare and excellent, heavenly, spirituall and usefull truths are handled and discovered.
So although this be the principal Subject of the book, yet collaterally for the carrying on of these disputes, many other rare and excellent, heavenly, spiritual and useful truths Are handled and discovered.
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in his Power, Wisdome, Justice, Goodnesse and Faithfulnesse, yea, whatsoever may be known of God in any of these, is some way or other here discovered.
in his Power, Wisdom, justice, goodness and Faithfulness, yea, whatsoever may be known of God in any of these, is Some Way or other Here discovered.
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So then, all being summed up together, it may well be said concerning this Booke, that it is NONLATINALPHABET, a Book containing all excellencies, of wisedom and holinesse:
So then, all being summed up together, it may well be said Concerning this Book, that it is, a Book containing all excellencies, of Wisdom and holiness:
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and what (as some of the Jews and Rabbins say of it) in other Books, is here a little and there a little, is all plentifully gathered together in this.
and what (as Some of the jews and Rabbis say of it) in other Books, is Here a little and there a little, is all plentifully gathered together in this.
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The Collocutors or Speakers in this Booke, are Eight. 1. God. 2. Sathan. 3. Job. 4. Jobs wife. Jobs three friends. 5. Eliphaz. 6. Bildad. 7. Zophar. 8. Elihu, Who commeth in as a Moderatour of that dispute.
The Collocutors or Speakers in this Book, Are Eight. 1. God. 2. Sathan. 3. Job. 4. Jobs wife. Jobs three Friends. 5. Eliphaz. 6. Bildad. 7. Zophar. 8. Elihu, Who comes in as a Moderator of that dispute.
One betweene Iob and his wife. Three between Iob and Eliphaz. Three betweene Iob and Bildad. Two betweene Iob and Zophar. Two betweene God and Iob. And then we have Elihu making foure distinct Speeches or Orations which have no Answer.
One between Job and his wife. Three between Job and Eliphaz. Three between Job and Bildad. Two between Job and Zophar. Two between God and Job And then we have Elihu making foure distinct Speeches or Orations which have no Answer.
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Or if we should consider the Booke as a Disputation, (which is higher then a Dialogue, ) so you may distinguish it, by the Opponents, by the Respondent, and by the Moderators. The Opponents are three. Iobs three friends.
Or if we should Consider the Book as a Disputation, (which is higher then a Dialogue,) so you may distinguish it, by the Opponents, by the Respondent, and by the Moderators. The Opponents Are three. Jobs three Friends.
Fourthly, We have the Moderation or determination of this dispute and of this argument, first by Elihu, and then by God himselfe, from the beginning of the 32. Chapter, to the 7th. verse of the 42. All which is but as a determination or stating of the Question. Fifthly and lastly.
Fourthly, We have the Moderation or determination of this dispute and of this argument, First by Elihu, and then by God himself, from the beginning of the 32. Chapter, to the 7th. verse of the 42. All which is but as a determination or stating of the Question. Fifthly and lastly.
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Wee have the restitution of Iob, his restoring and setting up againe, and the repairing of his estate and making of it double to what formerly it had bin.
we have the restitution of Job, his restoring and setting up again, and the repairing of his estate and making of it double to what formerly it had been.
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Take the Book in this division, and it seemes to hold forth to us such a representation of Iob, as is given us in the three first Chapters of Genesis concerning man.
Take the Book in this division, and it seems to hold forth to us such a representation of Job, as is given us in the three First Chapters of Genesis Concerning man.
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1. In the excellency and dignity of his Creation, being Lord and Soveraigne of all, adorn'd with that integrity and purity of nature which God had planted in and stamped upon him at his creation.
1. In the excellency and dignity of his Creation, being Lord and Sovereign of all, adorned with that integrity and purity of nature which God had planted in and stamped upon him At his creation.
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And in the beginning of this Book, we have Iob like a man in innocencie, shining in all his dignitie, compass'd about with blessings of all sorts, blessings of the body, blessings of the soule, blessings of this life and of that which is to come.
And in the beginning of this Book, we have Job like a man in innocence, shining in all his dignity, compassed about with blessings of all sorts, blessings of the body, blessings of the soul, blessings of this life and of that which is to come.
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As if he should say, doe you not know why the Book of Iob was written? Why God in his providence did bring such a thing to passe concerning Iob? It was that all men should take notice of his patience,
As if he should say, do you not know why the Book of Job was written? Why God in his providence did bring such a thing to pass Concerning Job? It was that all men should take notice of his patience,
As it is with naturall men, they have every sinne in them, but there are some sinnes which are the Master sinnes, or some one sinne it may be doth denominate a wicked man;
As it is with natural men, they have every sin in them, but there Are Some Sins which Are the Master Sins, or Some one sin it may be does denominate a wicked man;
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sometimes he is a proud man, sometimes he is covetous, sometimes he is a deceiver, sometimes he is an oppressor, sometimes he is uncleane, sometimes he hath a profane spirit, and so the like;
sometime he is a proud man, sometime he is covetous, sometime he is a deceiver, sometime he is an oppressor, sometime he is unclean, sometime he hath a profane Spirit, and so the like;
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and so the denomination too of this whole History, as if that were the great lesson that were to be taken out, the lesson of suffering and of patience:
and so the denomination too of this Whole History, as if that were the great Lesson that were to be taken out, the Lesson of suffering and of patience:
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So that what the Apostle makes to be the Use of all Scripture, whatsoever things (saith he) were written afore-time were written for our learning, that wee through patience and comfort of the Scriptures might have hope.
So that what the Apostle makes to be the Use of all Scripture, whatsoever things (Says he) were written aforetime were written for our learning, that we through patience and Comfort of the Scriptures might have hope.
That I say which the Apostle there makes to be the end and scope of the whole Scripture, doth seeme to be in speciall the principall and chiefe end of writing this Book of Iob.
That I say which the Apostle there makes to be the end and scope of the Whole Scripture, does seem to be in special the principal and chief end of writing this Book of Job
4. It teacheth us, That God doth sometimes afflict his children out of prerogative, that-though there be no sinne in them which he makes the occasion of afflicting them, (such was Iobs case,) yet for exercise of his graces in them,
4. It Teaches us, That God does sometime afflict his children out of prerogative, that-though there be no sin in them which he makes the occasion of afflicting them, (such was Jobs case,) yet for exercise of his graces in them,
God would have all the world take notice of this in the Booke of Job, that a godly person is in vaine assaulted by friends or enemies, by men or devils, by wants or wounds:
God would have all the world take notice of this in the Book of Job, that a godly person is in vain assaulted by Friends or enemies, by men or Devils, by Wants or wounds:
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who say that the people of God serve him for their owne ends, that they follow him for loaves, that they attend upon him for an estate, for creature-comforts and concernements.
who say that the people of God serve him for their own ends, that they follow him for loaves, that they attend upon him for an estate, for Creature comforts and concernments.
The Lord did on purpose cause these things to be acted, and this History to be penned for ever to stop the mouth of Sa•an and of all iniquity, and to shew that his people follow him for love, for the excellency they find in him and in his service.
The Lord did on purpose cause these things to be acted, and this History to be penned for ever to stop the Mouth of Sa•an and of all iniquity, and to show that his people follow him for love, for the excellency they find in him and in his service.
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2. It is to convince and reprove all those, who judge of the spiri•uall estate of those that are under the hand of God in sore afflictions •y some unbecoming and rash speeches, which may fall from them •n the time of those their conflicts,
2. It is to convince and reprove all those, who judge of the spiri•uall estate of those that Are under the hand of God in soar afflictions •y Some unbecoming and rash Speeches, which may fallen from them •n the time of those their conflicts,
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5. To convince all those of pride and extreame presumption, who thinke to find out and to trace the secrets of Gods counsell, the secrets of Gods eternall decrees, the secrets of all his workes of providence:
5. To convince all those of pride and extreme presumption, who think to find out and to trace the secrets of God's counsel, the secrets of God's Eternal decrees, the secrets of all his works of providence:
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Whereas God sheweth them in this Booke, that they are not able to find out or comprehend his ordinary works, those which we call the workes of nature, the things of creation, the things that are before them, which they converse with every day, which they see and feele,
Whereas God shows them in this Book, that they Are not able to find out or comprehend his ordinary works, those which we call the works of nature, the things of creation, the things that Are before them, which they converse with every day, which they see and feel,
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They are not able to find out the secrets of the aire, of the Meteors, of the waters, of the earth, of beasts or birds, every one of these puts th• understanding of man to a stand and pose his reason;
They Are not able to find out the secrets of the air, of the Meteors, of the waters, of the earth, of beasts or Birds, every one of these puts th• understanding of man to a stand and pose his reason;
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they are no• able to comprehend the workes of Creation, how are they abl• then to find out the counsels of God in his Decrees and purposes an• judgements? And for that end it is that God sets forth heere s• much of the workes of nature, that all men may be stopp'd in tha• presumptuous way of searching too farre into his counsels.
they Are no• able to comprehend the works of Creation, how Are they abl• then to find out the Counsels of God in his Decrees and Purposes an• Judgments? And for that end it is that God sets forth Here s• much of the works of nature, that all men may be stopped in tha• presumptuous Way of searching too Far into his Counsels.
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Here• another Use or scope of this Booke. Thirdly, there is much for Consolation. 1. That all things doe worke for the good of those that lo•• God. 2. Consolation is this;
Here• Another Use or scope of this Book. Thirdly, there is much for Consolation. 1. That all things do work for the good of those that lo•• God. 2. Consolation is this;
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This is a du•• which this Booke leads us unto, for that is the end why so much spoken concerning the workes of Creation, that (as the Apos• saith) The invisible things of him from the Creation of the Wor• may be clearly seene, being understood by the things that are ma• even his eternall power and God-head.
This is a du•• which this Book leads us unto, for that is the end why so much spoken Concerning the works of Creation, that (as the Apos• Says) The invisible things of him from the Creation of the Wor• may be clearly seen, being understood by the things that Are ma• even his Eternal power and Godhead.
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yet you have had in some sense, the Exposition of the whole Text. If you carefully lay up these Rules, they will much advantage and advance your profiting,
yet you have had in Some sense, the Exposition of the Whole Text. If you carefully lay up these Rules, they will much advantage and advance your profiting,
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and one that feared GOD and eschewed evill. And there were borne unto him seven sonnes and three daughters, &c. THis Chapter may be divided into three parts;
and one that feared GOD and Eschewed evil. And there were born unto him seven Sons and three daughters, etc. THis Chapter may be divided into three parts;
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The Booke begins with the description of his person in the first verse: where Job is described by that which is accidentall, and by that which is essentiall.
The Book begins with the description of his person in the First verse: where Job is described by that which is accidental, and by that which is essential.
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As they who write the Acts or Stories of great men, usually give us some description of their persons before they set downe their undertakings or atchievements (as you see in the 1 Sam. 17.4, 5, 6, 7. how the great Giant Goliah is described) So here the Holy Ghost by the Pen-man of this Booke, being to record a glorious combate, a combate not with flesh and blood alone,
As they who write the Acts or Stories of great men, usually give us Some description of their Persons before they Set down their undertakings or achievements (as you see in the 1 Sam. 17.4, 5, 6, 7. how the great Giant Goliath is described) So Here the Holy Ghost by the Penman of this Book, being to record a glorious combat, a combat not with Flesh and blood alone,
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The Scripture (we know) doth often keepe an exact account of yeares (the Scripture is the guide and key of all Chronology) and sometimes it leaves things in generall for the time,
The Scripture (we know) does often keep an exact account of Years (the Scripture is the guide and key of all Chronology) and sometime it leaves things in general for the time,
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Onely thus much we may safely say, that Job lived betweene the times of Abraham and Moses, and nearer Moses than Abraham, and for that I conceive there is ground sufficient.
Only thus much we may safely say, that Job lived between the times of Abraham and Moses, and nearer Moses than Abraham, and for that I conceive there is ground sufficient.
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There are these two speciall Reasons, why it should be circumscribed within that limit. 1. Because Job offered Sacrifice at that time in his owne Country:
There Are these two special Reasons, why it should be circumscribed within that limit. 1. Because Job offered Sacrifice At that time in his own Country:
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2. Because in the whole booke there is not the least print, or the least mention of any thing, which did concerne those great and glorious passages of Gods providence towards the people of Israel, either in their going out of Aegypt, or in their journey thorough the wildernesse to Canaan. Now in a dispute of this nature (such as was betweene Job and his friends) there would have been frequent occasion to have considered and instanced some of those things.
2. Because in the Whole book there is not the least print, or the least mention of any thing, which did concern those great and glorious passages of God's providence towards the people of Israel, either in their going out of Egypt, or in their journey through the Wilderness to Canaan. Now in a dispute of this nature (such as was between Job and his Friends) there would have been frequent occasion to have considered and instanced Some of those things.
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Againe for the time, that which some collect to cleare it, is from the Genealogie of Job, there are three speciall opinions concerning the line of his pedegree.
Again for the time, that which Some collect to clear it, is from the Genealogy of Job, there Are three special opinions Concerning the line of his pedigree.
One that he descended from Nahor, who was brother to Abraham, Gen. 22.21. It was told Abraham, behold Milcah shee hath borne children to thy brother Nahor, Uz his first-borne, and Buz his brother, &c. This Vz who was the first-borne of Nahor Abrahams brother, is conceived to have given denomination to the land of Vz, and so from him, Job to be descended.
One that he descended from Nahor, who was brother to Abraham, Gen. 22.21. It was told Abraham, behold Milcah she hath born children to thy brother Nahor, Uz his firstborn, and Buz his brother, etc. This Vz who was the firstborn of Nahor Abrahams brother, is conceived to have given denomination to the land of Vz, and so from him, Job to be descended.
Another opinion there is (maintain'd by many) that Job was of the line of Esau, and that he was called Jobab by Moses, Gen. 36.33. And Bela died and Jobab the son of Zerah of Bozrah raigned in his stead. This Jobab, who was a descendant or one of the Dukes of the line of Esau, they say was Job. But why the name Jobab should be contracted into Job, I see little reason offered.
another opinion there is (maintained by many) that Job was of the line of Esau, and that he was called Jobab by Moses, Gen. 36.33. And Bela died and Jobab the son of Zerah of Bozrah reigned in his stead. This Jobab, who was a descendant or one of the Dukes of the line of Esau, they say was Job. But why the name Jobab should be contracted into Job, I see little reason offered.
A third opinion for his descent is, that he came from the children of Abraham by his second wife Keturah, Gen. 25. where it is said, that Abraham by her had divers sonnes,
A third opinion for his descent is, that he Come from the children of Abraham by his second wife Keturah, Gen. 25. where it is said, that Abraham by her had diverse Sons,
and from Midian (who was the fourth sonne of Abraham by that second marriage) our Genealogies doe positively and directly affirme, that Job was descended.
and from Midian (who was the fourth son of Abraham by that second marriage) our Genealogies do positively and directly affirm, that Job was descended.
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Nor barely is he called a man to distinguish his Sex, as a man is opposed to a woman. But there is somewhat more in the expression, he is called a man by way of excellency.
Nor barely is he called a man to distinguish his Sex, as a man is opposed to a woman. But there is somewhat more in the expression, he is called a man by Way of excellency.
So man was called from the matter of which he was made, Adam, from Adamah, because (as the reason is given, Gen. 2.7.) God made man dust out of the earth, or (as we translate) of the dust of the earth. 2. Man is called Enosh :
So man was called from the matter of which he was made, Adam, from Adamah, Because (as the reason is given, Gen. 2.7.) God made man dust out of the earth, or (as we translate) of the dust of the earth. 2. Man is called Enosh:
One signifying, Beeing or existence, and the other heat or fire. So that the excellency of mans being, the heat, courage and spirit that flames in him is set forth in that word;
One signifying, Being or existence, and the other heat or fire. So that the excellency of men being, the heat, courage and Spirit that flames in him is Set forth in that word;
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and that's the word here in the Text, There was a man, it is Ish, an excellent, a worthy man, a man of an excellent spirit, a man of men, a man fitted to honour God and governe men.
and that's the word Here in the Text, There was a man, it is Ish, an excellent, a worthy man, a man of an excellent Spirit, a man of men, a man fitted to honour God and govern men.
The word in the Hebrew for high, is Bene-Ish, sons of Ish, and the word for low, is Bene-Adam, sonnes of Adam. If we should translate the Text directly, according to the letter, the words must runne, sonnes of men and sonnes of men, for, sonnes of Adam and sonnes of Ish are both translated sonnes of men.
The word in the Hebrew for high, is Bene-Ish, Sons of Is, and the word for low, is Bene-Adam, Sons of Adam. If we should translate the Text directly, according to the Letter, the words must run, Sons of men and Sons of men, for, Sons of Adam and Sons of Is Are both translated Sons of men.
It signifies a Magistrate, and so in divers places of Scripture, Man is put for a Magistrate, especially when it is exprest as here, by Ish, Gen. 43.11. Carry a present to the man, scil.
It signifies a Magistrate, and so in diverse places of Scripture, Man is put for a Magistrate, especially when it is expressed as Here, by Is, Gen. 43.11. Carry a present to the man, scil.
if there be a Magistrate, a publike man, that's the man I meane. So in Numb. 27.16. We find the word to signifie a Magistrate, Let the Lord, the God of the spirits of all flesh, set a man over the Congregation.
if there be a Magistrate, a public man, that's the man I mean. So in Numb. 27.16. We find the word to signify a Magistrate, Let the Lord, the God of the spirits of all Flesh, Set a man over the Congregation.
A man, that is, a Magistrate, for there that's •he businesse, if you reade the Text you will find it, a man in au•••rity, a man fit to rule. And that is it, which is meant in Act. •. 31. concerning Christ.
A man, that is, a Magistrate, for there that's •he business, if you read the Text you will find it, a man in au•••rity, a man fit to Rule. And that is it, which is meant in Act. •. 31. Concerning christ.
So you know •was usuall among the Romans to call their Magistrates by the •ame of The men, as the Triumviri, the Septemviri, the Decem•iri, to call them sometime the three-men, sometime the seven •en, sometime the ten-men. Those who were the speciall men in •uthority, that were men in place and eminency, they carried away the Name of men (as it were) from all men,
So you know •was usual among the Romans to call their Magistrates by the •ame of The men, as the Triumviri, the Septemviri, the Decem•iri, to call them sometime the three-men, sometime the seven •en, sometime the ten-men. Those who were the special men in •uthority, that were men in place and eminency, they carried away the Name of men (as it were) from all men,
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So that we have these two things to take notice of, when it is said here, that Iob was a man, you must carry it further then the word is ordinarily taken;
So that we have these two things to take notice of, when it is said Here, that Job was a man, you must carry it further then the word is ordinarily taken;
but that he was a Magistrate in Authority, a Chiefe in his Countrey, is cleare by that which is exprest of him in Chapt. 29. where he speakes of his deciding mens rights and executions of Justice.
but that he was a Magistrate in authority, a Chief in his Country, is clear by that which is expressed of him in Chapter 29. where he speaks of his deciding men's rights and executions of justice.
1. For the Name, let it be taken from Vz, the Name of a Man. And there were three called by that Name in Scripture, Gen. 10.23. Gen. 22.21. Gen. 36.28. from either of these Iobs Countrey might derive its name, but from which of these, would be (• thinke) a nice debate;
1. For the Name, let it be taken from Vz, the Name of a Man. And there were three called by that Name in Scripture, Gen. 10.23. Gen. 22.21. Gen. 36.28. from either of these Jobs Country might derive its name, but from which of these, would be (• think) a Nicaenae debate;
yet it is rather ascribed to Vz or Huz, the eldest Sonne of Nahor, Gen. 22.21. 2. For the place where it was seated, it is cleare that it was up•on the borders of the Sabeans, and of the Caldeans, and of th• Arabians, those Easterne people.
yet it is rather ascribed to Vz or Huz, the eldest Son of Nahor, Gen. 22.21. 2. For the place where it was seated, it is clear that it was up•on the borders of the Sabeans, and of the Chaldaeans, and of th• Arabians, those Eastern people.
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Some affirme that the lot 〈 ◊ 〉 the halfe Tribe of Manasses on the other side Iordan, which wa• set forth for them when the people of Israel came into Canaan was the very place where Job lived,
some affirm that the lot 〈 ◊ 〉 the half Tribe of Manasses on the other side Iordan, which wa• Set forth for them when the people of Israel Come into Canaan was the very place where Job lived,
and that was called Vz. Its cleare that it was neare those parts above mentioned. First, fro• Lament 4. 2•. There the Prophet Ieremie speaking of Vz, sai• Rejoyce and be glad O daughter of Edom, that dwellest in 〈 ◊ 〉 Land of Uz. And Ier. 25.20. he speakes againe of the Lan• Uz, All the mingled people, and all the Kings of the Land of 〈 ◊ 〉 they shall drinke of the Cup:
and that was called Vz Its clear that it was near those parts above mentioned. First, fro• Lament 4. 2•. There the Prophet Ieremie speaking of Vz, sai• Rejoice and be glad Oh daughter of Edom, that dwellest in 〈 ◊ 〉 Land of Uz. And Jeremiah 25.20. he speaks again of the Lan• Uz, All the mingled people, and all the Kings of the Land of 〈 ◊ 〉 they shall drink of the Cup:
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he mentions the Cup also in t•• place, Lam. 4. Rejoyce and be glad O daughter of Edom 〈 ◊ 〉 dwellest in the Land of Uz, the Cup also shall passe thorough 〈 ◊ 〉 thee.
he mentions the Cup also in t•• place, Lam. 4. Rejoice and be glad Oh daughter of Edom 〈 ◊ 〉 dwellest in the Land of Uz, the Cup also shall pass through 〈 ◊ 〉 thee.
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Among these Iob lived, among these Iob govern'd, there he exercis'd those pretious graces, and practis'd those excellent duties both of holinesse toward God, and of Justice toward men.
Among these Job lived, among these Job governed, there he exercised those precious graces, and practised those excellent duties both of holiness towards God, and of justice towards men.
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Secondly, We may observe from hence (this being spoken of Iob to set him forth in the excellency of his spirituall condition, that he lived in the Land of Vz. ) That
Secondly, We may observe from hence (this being spoken of Job to Set him forth in the excellency of his spiritual condition, that he lived in the Land of Vz) That
The Saints are compleate in Christ, they are perfectly justified, there is not any sinne left uncovered, not any guilt left unwashed in the blood of Christ, not the least spot but is taken away;
The Saints Are complete in christ, they Are perfectly justified, there is not any sin left uncovered, not any guilt left unwashed in the blood of christ, not the least spot but is taken away;
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but it is a most excellent thing, a glorious thing to be good among those that are starke naught, to worship God aright among Idolaters, to feare God among those that have no feare of God before their eyes, to be perfect among hypocrites, to be upright among those that are unjust, to eschew evill among those that are altogether wrapt about with evill;
but it is a most excellent thing, a glorious thing to be good among those that Are stark nought, to worship God aright among Idolaters, to Fear God among those that have no Fear of God before their eyes, to be perfect among Hypocrites, to be upright among those that Are unjust, to eschew evil among those that Are altogether wrapped about with evil;
This was the honour and commendation of Iob. For a man to be as Lot in Sodome, never touched with Sodomes wickednesse, to keepe himselfe pure and sincere and without rebuke in the midst of a crooked and perverse generation, to shine as a light in the midst of darknesse;
This was the honour and commendation of Job For a man to be as Lot in Sodom, never touched with Sodom's wickedness, to keep himself pure and sincere and without rebuke in the midst of a crooked and perverse generation, to shine as a Light in the midst of darkness;
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though there be but a little of it, though there be but as much as a graine of mustard-seed, not all the wickednesse in the world, no nor all the devils in Hell can dispossesse it.
though there be but a little of it, though there be but as much as a grain of Mustard seed, not all the wickedness in the world, no nor all the Devils in Hell can dispossess it.
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For what is man that he should be cleane? And Iob himselfe professeth, Chap. 9.20. If I say I am perfect, it shall also prove me perverse ; h• acknowledgeth, Chap. 7.20. I have sinned. The perfection there•fore here spoken of is not an absolute, a legall perfection.
For what is man that he should be clean? And Job himself Professes, Chap. 9.20. If I say I am perfect, it shall also prove me perverse; h• acknowledgeth, Chap. 7.20. I have sinned. The perfection there•fore Here spoken of is not an absolute, a Legal perfection.
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In this respect they may be called perfect, they are perfectly justified, By one offering Christ hath perfected for ever them that are sanctified, Heb. 10.14.
In this respect they may be called perfect, they Are perfectly justified, By one offering christ hath perfected for ever them that Are sanctified, Hebrew 10.14.
they are sanctified throughout, in soule and body and spirit, as the Apostle distinguisheth, 1 Thes. 5.23. though every part be not throughout sanctified, yet they are sanctified in every part throughout; and this is a perfection.
they Are sanctified throughout, in soul and body and Spirit, as the Apostle Distinguisheth, 1 Thebes 5.23. though every part be not throughout sanctified, yet they Are sanctified in every part throughout; and this is a perfection.
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one that is not (as the Apostle Iames phraseth it) a double minded man) Iob was a simple minded man, or a single minded man, one that had not a heart and a heart, he was not a compound, speaking one thing and meaning another, he meant what he spake,
one that is not (as the Apostle James Phraseth it) a double minded man) Job was a simple minded man, or a single minded man, one that had not a heart and a heart, he was not a compound, speaking one thing and meaning Another, he meant what he spoke,
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Esau was a cunning hunter, a man of the field, and Jacob was Ish Tam, a plaine man, So that to be a perfect man, is to be a plaine man, one whose heart you may know by his tongue,
Esau was a cunning hunter, a man of the field, and Jacob was Ish Tam, a plain man, So that to be a perfect man, is to be a plain man, one whose heart you may know by his tongue,
This he expresseth fully in the 29. and 31. Chapters of this Booke, which are as it were a Comment upon this word upright. There you may reade what is meant by uprightnesse;
This he Expresses Fully in the 29. and 31. Chapters of this Book, which Are as it were a Comment upon this word upright. There you may read what is meant by uprightness;
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Take him as he was a Magistrate, when Iob sate in Judgement or had any businesse brought before him, he gave every one his due, he did not spare or smite upon ends;
Take him as he was a Magistrate, when Job sat in Judgement or had any business brought before him, he gave every one his due, he did not spare or smite upon ends;
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so upright walking is expounded and branched forth, Psal. 15.2, 3. He that walketh uprightly and worketh righteousnesse and speaketh the truth in his heart.
so upright walking is expounded and branched forth, Psalm 15.2, 3. He that walks uprightly and works righteousness and speaks the truth in his heart.
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He had that holy affection of feare with which we must worship God, (as we are taught, Heb. 12.28. Let us have grace whereby wee may serve God with reverence and godly feare;
He had that holy affection of Fear with which we must worship God, (as we Are taught, Hebrew 12.28. Let us have grace whereby we may serve God with Reverence and godly Fear;
And serve the Lord with feare and rejoyce before him with trembling, Psal. 2. Feare is that affection with which we must worship and serve God.) And Iob likewise did performe that worship to God which he required ▪ this is called Feare,
And serve the Lord with Fear and rejoice before him with trembling, Psalm 2. fear is that affection with which we must worship and serve God.) And Job likewise did perform that worship to God which he required ▪ this is called fear,
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That which in the one place is worship, in the other is feare. Againe, Mat. 15.9. In vaine (saith Christ) doe they worship mee, teaching for doctrine the commandements of men.
That which in the one place is worship, in the other is Fear. Again, Mathew 15.9. In vain (Says christ) do they worship me, teaching for Doctrine the Commandments of men.
They worship me according to the precepts of men, saith Christ. Their feare is taught by the precepts of men, saith the Prophet: So that feare and worship are the same:
They worship me according to the Precepts of men, Says christ. Their Fear is taught by the Precepts of men, Says the Prophet: So that Fear and worship Are the same:
how much rather that, but for which these evills had never bin? how much rather that with which these compared may be called good? Further, evill is put here indefinitely, He was one that eschewed evill, not this or that evill,
how much rather that, but for which these evils had never been? how much rather that with which these compared may be called good? Further, evil is put Here indefinitely, He was one that Eschewed evil, not this or that evil,
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Eschewed. ] In this word, the prudence of Iob shines as bright as his holinesse, who having received a great stock and treasure of grace, now watches to preserve it,
Eschewed. ] In this word, the prudence of Job shines as bright as his holiness, who having received a great stock and treasure of grace, now watches to preserve it,
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It is more to say a man doth eschew evill, then to say a man doth not commit evill. It had bin too bare an expression, to say, Iob did not commit evill,
It is more to say a man does eschew evil, then to say a man does not commit evil. It had been too bore an expression, to say, Job did not commit evil,
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You see here when God comes to describe a man and to set him forth in his glory and excellency, where the Spirit of God begins, what is the chiefe and first thing which God takes notice of, it is his grace.
You see Here when God comes to describe a man and to Set him forth in his glory and excellency, where the Spirit of God begins, what is the chief and First thing which God Takes notice of, it is his grace.
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they that have this need not be discontented at their owne, or envious at the condition of any other, they have the principall Verbe, the one thing necessary.
they that have this need not be discontented At their own, or envious At the condition of any other, they have the principal Verb, the one thing necessary.
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Againe, When God describeth a gracious man, you see he goes thorough, he sets him forth in every thing that concernes his spirituall estate, Perfect and upright, fearing God and eschewing evill.
Again, When God Describeth a gracious man, you see he Goes through, he sets him forth in every thing that concerns his spiritual estate, Perfect and upright, fearing God and Eschewing evil.
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grace in some is more eminent than in others, and the same man may have one grace more eminent than another, he may have one grace (like Saul among the people) higher by head and shoulders then the rest in his throng of graces;
grace in Some is more eminent than in Others, and the same man may have one grace more eminent than Another, he may have one grace (like Saul among the people) higher by head and shoulders then the rest in his throng of graces;
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and gives it life and beauty in the eye of God (for my owne part I conceive sincerity is not properly a distinct grace, b• the perfection of every grace) it is that which doth commend 〈 ◊ 〉 man unto God.
and gives it life and beauty in the eye of God (for my own part I conceive sincerity is not properly a distinct grace, b• the perfection of every grace) it is that which does commend 〈 ◊ 〉 man unto God.
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As Joseph said to his brethren when they feared some hard measure from him, I feare God: when this feare of God tyes our hands it shews the love of God fils our hearts.
As Joseph said to his brothers when they feared Some hard measure from him, I Fear God: when this Fear of God ties our hands it shows the love of God fills our hearts.
Feare containeth faith, and feare containeth love too. Though perfect love cast out tormenting feare, 1 Joh. 4.18. yet perfect love cals in obeying feare.
fear Containeth faith, and Fear Containeth love too. Though perfect love cast out tormenting Fear, 1 John 4.18. yet perfect love calls in obeying Fear.
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for this is the whole duty of man, or this is whole man. Feare is all duty, and every grace. Fearing God and eschewing evill. Hence this from the connexion.
for this is the Whole duty of man, or this is Whole man. fear is all duty, and every grace. Fearing God and Eschewing evil. Hence this from the connexion.
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but it is put into the very definition it selfe of the feare of God, The feare of the Lord is to depart from evill. He eschewed evill. From hence observe also,
but it is put into the very definition it self of the Fear of God, The Fear of the Lord is to depart from evil. He Eschewed evil. From hence observe also,
Holy enmity against sin is the temper of a godly mans heart, he eschew's evill. 2. A godly mans opposition of sin is universall: it is against all sin.
Holy enmity against since is the temper of a godly men heart, he eschew's evil. 2. A godly men opposition of since is universal: it is against all since.
When Solomon cautions to take heed of the path of the wicked, he useth foure expressions and all to the same purpose, Avoid it (saith he) passe not by it, turne from it, and passe away ;
When Solomon cautions to take heed of the path of the wicked, he uses foure expressions and all to the same purpose, Avoid it (Says he) pass not by it, turn from it, and pass away;
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You have a particular Inventory of his estate in the second and third verses, and you have the totall summe cast up after all the particulars are set down,
You have a particular Inventory of his estate in the second and third Verses, and you have the total sum cast up After all the particulars Are Set down,
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and it amounts to thus much, that Iob was the greatest of all the men in the East. In the second verse you have the first part of his goods set down, his jewels, his children.
and it amounts to thus much, that Job was the greatest of all the men in the East. In the second verse you have the First part of his goods Set down, his Jewels, his children.
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Concerning whom we have 3. things offered. 1. Their number 10. 2. The distinction of Sexes, Sons and Daughters. 3. Their mutuall love and concord, v. 4. There is little in the words that needs explication, therefore where the Scripture is plaine and cleare, I will not spend time. There were borne unto him. ]
Concerning whom we have 3. things offered. 1. Their number 10. 2. The distinction of Sexes, Sons and Daughters. 3. Their mutual love and concord, v. 4. There is little in the words that needs explication, Therefore where the Scripture is plain and clear, I will not spend time. There were born unto him. ]
What (saith he) shall a man give in exchange for his soule? It is true, that is spoken there of a mans owne soule, that it is more to himselfe than the world,
What (Says he) shall a man give in exchange for his soul? It is true, that is spoken there of a men own soul, that it is more to himself than the world,
but it is a truth here too, if one have a soule given him (and to have a child is to have a soule bestow'd on us) for the present it is more than to have the whole world bestowed on him.
but it is a truth Here too, if one have a soul given him (and to have a child is to have a soul bestowed on us) for the present it is more than to have the Whole world bestowed on him.
A whole world of riches is not so good, not such goods, as one child: therefore children are put in the first place, as his choisest and chiefest outward blessings.
A Whole world of riches is not so good, not such goods, as one child: Therefore children Are put in the First place, as his Choicest and chiefest outward blessings.
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Some thinke themselves blessed, if they may have one or two children; one to inherit their estates, one or two to delight themselves in, to play with, or to beare their name;
some think themselves blessed, if they may have one or two children; one to inherit their estates, one or two to delight themselves in, to play with, or to bear their name;
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but that he hath many children, that he hath his quiver full of such arrowes, as the expression is, Psal. 127.5. and that is made the blessednesse of a man there.
but that he hath many children, that he hath his quiver full of such arrows, as the expression is, Psalm 127.5. and that is made the blessedness of a man there.
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Happy is the man (saith he) that hath his quiver full of them, that hath many such arrowes, such are children of the youth, verse 4. There are some rich and covetous men, that are in this point beyond others rich in folly.
Happy is the man (Says he) that hath his quiver full of them, that hath many such arrows, such Are children of the youth, verse 4. There Are Some rich and covetous men, that Are in this point beyond Others rich in folly.
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therefore the fullnes and compleatnesse of the blessing is in the union of both. Iob had many sons and daughters likewise, this made the blessing more compleat. And then lastly observe this,
Therefore the fullness and completeness of the blessing is in the Union of both. Job had many Sons and daughters likewise, this made the blessing more complete. And then lastly observe this,
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oh, they have a great many children, and they must rise early and they must worke late, they can spare no time or but little for the publike or private or secret worship of God;
o, they have a great many children, and they must rise early and they must work late, they can spare no time or but little for the public or private or secret worship of God;
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What hungry belly was not filled with his meat? And what naked backe was not cloathed with his wooll? He did not say I have children to feed and to cloath,
What hungry belly was not filled with his meat? And what naked back was not clothed with his wool? He did not say I have children to feed and to cloth,
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You see though he had many children and a great charge, yet how compleate he was in his duty to God and in his duty to man, he failed not either in the duties of worship and holinesse,
You see though he had many children and a great charge, yet how complete he was in his duty to God and in his duty to man, he failed not either in the duties of worship and holiness,
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and rose up early in the morning and offered burnt offerings, according to the number of them all, &c. THE Holy Ghost having shewed us the qualities of Jobs person, in the first verse, the Olive-plants round about his Table (being the first outward blessing) in the second:
and rose up early in the morning and offered burned offerings, according to the number of them all, etc. THE Holy Ghost having showed us the qualities of Jobs person, in the First verse, the olive plants round about his Table (being the First outward blessing) in the second:
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It is said, His substance was seven thousand Sheepe, &c. We 〈 ◊ 〉 our language, call the estate of a man his substance, and a rich •an we call him a substantiall man, though indeed riches are but •ternall and accidentall,
It is said, His substance was seven thousand Sheep, etc. We 〈 ◊ 〉 our language, call the estate of a man his substance, and a rich •an we call him a substantial man, though indeed riches Are but •ternall and accidental,
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Iosephs bretheren beheld a company of Ishmaelites which came from Gilead with their Camels, and these were very strong for travell, being able to abide much hunger and thirst, (as the naturall History affirmes.) Some affirme they will travell six dayes together in those hot Countries without drinke,
Joseph's brethren beheld a company of Ishmaelites which Come from Gilead with their Camels, and these were very strong for travel, being able to abide much hunger and thirst, (as the natural History affirms.) some affirm they will travel six days together in those hight Countries without drink,
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And five hundred yoke of Oxen. Oxen for the tillage of the ground: Their Oxen are strong to labour, Psal. 144. The Asses were for ordinary travell, and for ordinary burthens about the house. But you may say.
And five hundred yoke of Oxen. Oxen for the tillage of the ground: Their Oxen Are strong to labour, Psalm 144. The Asses were for ordinary travel, and for ordinary burdens about the house. But you may say.
And verse 53. The servant brought forth Iewels of silver, and Iewels of gold, and gave them to Rebeckah, he gave also to her brother and to her mother precious things ; And Gen. 23.16. we reade of Abrahams paying foure hundred shekels of silver unto Ephron the Hittite, which was called currant money with the Merchants.
And verse 53. The servant brought forth Jewels of silver, and Jewels of gold, and gave them to Rebekah, he gave also to her brother and to her mother precious things; And Gen. 23.16. we read of Abrahams paying foure hundred shekels of silver unto Ephron the Hittite, which was called currant money with the Merchant's.
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When the sonnes of Iacob came before Pharaoh, Gen. 46.32. they are called Shepheards, The men are Shepheards, for their trade hath beene to feede Cattell ;
When the Sons of Iacob Come before Pharaoh, Gen. 46.32. they Are called Shepherds, The men Are Shepherds, for their trade hath been to feed Cattle;
They are men of Cattell, as if he should say, the speciall commodity, the maine thing these trade in, is about Cattell, and that gives the denomination:
They Are men of Cattle, as if he should say, the special commodity, the main thing these trade in, is about Cattle, and that gives the denomination:
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Hence it was that the Antients gave the name Pecunia to Money, which comes a Pecude, from Cattell (so the Criticks observe) because they stamp'd the forme of a Sheepe or an Oxe upon Money, noting that Cattell were the riches and the estate of a man properly and chiefely.
Hence it was that the Ancients gave the name Pecunia to Money, which comes a Pecude, from Cattle (so the Critics observe) Because they stamped the Form of a Sheep or an Ox upon Money, noting that Cattle were the riches and the estate of a man properly and chiefly.
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And when these Numbers are set downe (because we usually say, he is but poore that can number his Cattell,) we are not to stand strictly upon the precise Number of seven thousand,
And when these Numbers Are Set down (Because we usually say, he is but poor that can number his Cattle,) we Are not to stand strictly upon the precise Number of seven thousand,
It comes all to one purpose, for the greatnesse of the houshold, or multitude of servants, were for those uses, to mannage and order those Flocks, that Tillage and Estate that God had blessed him with.
It comes all to one purpose, for the greatness of the household, or multitude of Servants, were for those uses, to manage and order those Flocks, that Tillage and Estate that God had blessed him with.
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Lastly, We have the summe and result (as it were) of all his estate, in the close of the verse. So that this man was the greatest of all the men of the East.
Lastly, We have the sum and result (as it were) of all his estate, in the close of the verse. So that this man was the greatest of all the men of the East.
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He was greatest all these wayes, but that which is here specially meant, is the greatnesse of his honour and riches ▪ He was the greatest man in outward estate of all the men of the East.
He was greatest all these ways, but that which is Here specially meant, is the greatness of his honour and riches ▪ He was the greatest man in outward estate of all the men of the East.
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Of all the men of the East. Heb: Sonnes of the East. In the 25. of Genesis, v. 6. Abraham gave gifts unto his Sonnes by the Concubines, and sent them away from his Sonne Isaac Eastward into the East Countrey.
Of all the men of the East. Hebrew: Sons of the East. In the 25. of Genesis, v. 6. Abraham gave Gifts unto his Sons by the Concubines, and sent them away from his Son Isaac Eastward into the East Country.
this expression then heightens the sence of the Text concerning Iobs greatnesse, he was not only great among the men of the East, but the greatest man of them;
this expression then heightens the sense of the Text Concerning Jobs greatness, he was not only great among the men of the East, but the greatest man of them;
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But for a King that is borne free and hath power over others, for a King that is in the height of freedome and liberty to become a slave and a captive, in such a one patience hath a perfect worke, if he beare it.
But for a King that is born free and hath power over Others, for a King that is in the height of freedom and liberty to become a slave and a captive, in such a one patience hath a perfect work, if he bear it.
why? because he held his integrity, and kept up his spirit in the way of holinesse, notwithstanding he was lifted up with abundance of outward blessings.
why? Because he held his integrity, and kept up his Spirit in the Way of holiness, notwithstanding he was lifted up with abundance of outward blessings.
To be very great and very good, shewes that a man is good indeed: Great and good, Rich and holy, are happy conjunctions, and they are rare conjunctions.
To be very great and very good, shows that a man is good indeed: Great and good, Rich and holy, Are happy conjunctions, and they Are rare conjunctions.
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How often doe riches cause forgetfulnesse of God, yea kicking against God? How often are they made the bellowes of pride, the fewell of uncleanenesse, the instruments of revenge? How often doe rich men contemne, dispise and oppresse their weake and poore bretheren? but to make riches the fewell of our Graces,
How often do riches cause forgetfulness of God, yea kicking against God? How often Are they made the bellows of pride, the fuel of uncleanness, the Instruments of revenge? How often do rich men contemn, despise and oppress their weak and poor brethren? but to make riches the fuel of our Graces,
Extremes are very dangerous: to be extreame poore or extreame rich, is an extreame temptation. Therefore the wise man Agur ; Prov. 30.8. prayes, Give me neither poverty nor riches, Lord saith he, I would not be in any of the extreames:
Extremes Are very dangerous: to be extreme poor or extreme rich, is an extreme temptation. Therefore the wise man Agur; Curae 30.8. prays, Give me neither poverty nor riches, Lord Says he, I would not be in any of the extremes:
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and being once in such a streight that hunger began to pinch them both, the child looking upon the Mother said, Mother, doe you thinke that God will starve us? No child answers the Mother.
and being once in such a straight that hunger began to pinch them both, the child looking upon the Mother said, Mother, do you think that God will starve us? No child answers the Mother.
Such language from the heart, becomes and argues more then a Child in Grace, a growne Christian. They are fil'd with Christ who can starve and serve him.
Such language from the heart, becomes and argues more then a Child in Grace, a grown Christian. They Are filled with christ who can starve and serve him.
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and it shewes that they are not the chiefest good, because the wicked have them. When the Gospell calls us to renounce the world, to cast off the world;
and it shows that they Are not the chiefest good, Because the wicked have them. When the Gospel calls us to renounce the world, to cast off the world;
There is a cursed Proverbe amongst us, which some use, and it is to be feared, some walke by it, That he which useth plaine dealing shall die a Beggar.
There is a cursed Proverb among us, which Some use, and it is to be feared, Some walk by it, That he which uses plain dealing shall die a Beggar.
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What will it advantage any one to gather many goods, when in the meane time his heart tells him, that all have a bad Master? What will it advantage any to load, to fraight his Ship by trading on forbidden Coasts,
What will it advantage any one to gather many goods, when in the mean time his heart tells him, that all have a bad Master? What will it advantage any to load, to fraught his Ship by trading on forbidden Coasts,
In Psal. 82. the wicked are put for the rich, How long will you iudge uniustly and accept the persons of the wicked? That is, the persons, (Divitum aut Potentum) of rich or great men;
In Psalm 82. the wicked Are put for the rich, How long will you judge unjustly and accept the Persons of the wicked? That is, the Persons, (Divitum Or Potentum) of rich or great men;
he was a man fearing God, that is (as we explained it in the first verse) he was much verst in the wayes of holy worship, he did not serve God by fits or at his leasure,
he was a man fearing God, that is (as we explained it in the First verse) he was much versed in the ways of holy worship, he did not serve God by fits or At his leisure,
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and his speciall or particular calling in his relations unto men, both went on together, and they were no hinderance one to another, but a furtherance rather.
and his special or particular calling in his relations unto men, both went on together, and they were no hindrance one to Another, but a furtherance rather.
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If a man professing godlinesse goe backward in his estate, especially a man that is taken notice of for his extraordinary zeale and constancy in holy duties:
If a man professing godliness go backward in his estate, especially a man that is taken notice of for his extraordinary zeal and constancy in holy duties:
Then the clamour is, O you see what hearing of Sermons hath brought him unto, you see what comes of his praying and fasting, he ha's followed these things you see, till he is undone.
Then the clamour is, Oh you see what hearing of Sermons hath brought him unto, you see what comes of his praying and fasting, he ha followed these things you see, till he is undone.
It is a common fault, that when we see those whom we conceive godly faling in outward things, wee are taken up onely in finding out answers how to acquit the justice of God in his promises.
It is a Common fault, that when we see those whom we conceive godly falling in outward things, we Are taken up only in finding out answers how to acquit the Justice of God in his promises.
and all these things shal be added unto you? We trouble our selves often to satisfie the point in reference to the justice of God and the truth of his promise.
and all these things shall be added unto you? We trouble our selves often to satisfy the point in Referente to the Justice of God and the truth of his promise.
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We should rather doubt that they have not evangellically performed the condition, then trouble our selves so much with seeking how to satisfie the justice of God in answering the ingagement and promise on his part.
We should rather doubt that they have not Evangelically performed the condition, then trouble our selves so much with seeking how to satisfy the Justice of God in answering the engagement and promise on his part.
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Or secondly, we should say thus rather, that they who are so much exercised in wayes of communion with God, have surely gain'd a great spirituall estate.
Or secondly, we should say thus rather, that they who Are so much exercised in ways of communion with God, have surely gained a great spiritual estate.
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1. Their alacrity and chearefullnesse, which most doe observe out of that expression, they went and feasted, which phrase in the Hebrew signifies the doing of a thing with chearfulnes and readinesse.
1. Their alacrity and chearefullnesse, which most do observe out of that expression, they went and feasted, which phrase in the Hebrew signifies the doing of a thing with cheerfulness and readiness.
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but in their owne private houses and families, where it was most convenient, and where they might celebrate those meetings with most security, both for their bodies and for their soules.
but in their own private houses and families, where it was most convenient, and where they might celebrate those meetings with most security, both for their bodies and for their Souls.
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4. The frequency of that feasting, it was not onely once, but every one his day. They did meet at every one of their houses upon a speciall and a set day.
4. The frequency of that feasting, it was not only once, but every one his day. They did meet At every one of their houses upon a special and a Set day.
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Every one his day, some make the sence thus, they feasted in their houses one every day, as if it had been a continuall feast with them, they feasted all the weeke long;
Every one his day, Some make the sense thus, they feasted in their houses one every day, as if it had been a continual feast with them, they feasted all the Week long;
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Some conceive it was upon their birth-dayes: whether that be so or no there is nothing appeares from the Text, only it is said, They feasted every one his day.
some conceive it was upon their birthdays: whither that be so or not there is nothing appears from the Text, only it is said, They feasted every one his day.
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so under the actions of eating and drinking, the whole businesse of feasting is contained, Luk. 12.19. Isa. 22.15. Eccl. 2.24. There is nothing further in the words, that we need stay longer in opening or clearing of them.
so under the actions of eating and drinking, the Whole business of feasting is contained, Luk. 12.19. Isaiah 22.15. Ecclesiastes 2.24. There is nothing further in the words, that we need stay longer in opening or clearing of them.
It doth bla• and wither all the comfort the Parent hath, to see that there is no agreement of love, no correspondency of affection amongst those that come all from the same bowels, from the same loynes.
It does bla• and wither all the Comfort the Parent hath, to see that there is no agreement of love, no correspondency of affection among those that come all from the same bowels, from the same loins.
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when he had but 2 sons, one• mocking the other, Ishmael is mocking Isaac. Isaac fail'd of th• blessing, he had but two sonnes and one threatned to murther th• other, The dayes of mourning for my father are at hand then wil• slay my brother Jacob. This was not Iacobs blessing, he had 〈 ◊ 〉 sons, there was one of them, Joseph the common Butt of a• his brethrens envy, they did all spight him, the Archers did sho• at him and grieved him sorely and hated him.
when he had but 2 Sons, one• mocking the other, Ishmael is mocking Isaac. Isaac failed of th• blessing, he had but two Sons and one threatened to murder th• other, The days of mourning for my father Are At hand then wil• slay my brother Jacob. This was not Iacobs blessing, he had 〈 ◊ 〉 Sons, there was one of them, Joseph the Common Butt of a• his Brothers' envy, they did all spite him, the Archers did sho• At him and grieved him sorely and hated him.
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Therfore take notice of it, you that have an agreeing family, children that live together in love and unity, looke upon it as a speciall blessing from God. Secondly, We may observe, That
Therefore take notice of it, you that have an agreeing family, children that live together in love and unity, look upon it as a special blessing from God. Secondly, We may observe, That
In Jobs children we have that of Psalm. 133. fullfilled, Behold (he calls all to looke upon it) how good and pleasant it is for brethren to dwell together in unity.
In Jobs children we have that of Psalm. 133. Fulfilled, Behold (he calls all to look upon it) how good and pleasant it is for brothers to dwell together in unity.
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The children of Job here went and feasted at their houses, every one his day. The Christians in the Primitive Churches had their NONLATINALPHABET, Love-feasts. In a Feast there are two things;
The children of Job Here went and feasted At their houses, every one his day. The Christians in the Primitive Churches had their, Love-feasts. In a Feast there Are two things;
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I shall therefore briefly discover the abuses of feasting, which will also hint rules for the right ordering of it, That we may (as the Apostle speaks) eat and drinke, and do all to the glory of God.
I shall Therefore briefly discover the Abuses of feasting, which will also hint rules for the right ordering of it, That we may (as the Apostle speaks) eat and drink, and do all to the glory of God.
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1. Then feasting is sinfull, when any over-charge their estates; and lavish out what will but serve their necessities or conveniencies upon delights and superfluities;
1. Then feasting is sinful, when any overcharge their estates; and lavish out what will but serve their necessities or Conveniences upon delights and superfluities;
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2. When the rich feast the rich, and never thinke upon the poor, Luk. 14.12, 13. When thou makest a dinner or a supper, call not thy friends nor thy brethren,
2. When the rich feast the rich, and never think upon the poor, Luk. 14.12, 13. When thou Makest a dinner or a supper, call not thy Friends nor thy brothers,
3. When there is a studied curiosity and exactnesse in feasting. When all things that can be thought on must be fetched in, strange meats and forraigne sauces,
3. When there is a studied curiosity and exactness in feasting. When all things that can be Thought on must be fetched in, strange Meats and foreign sauces,
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and yet should not know whether he had eaten any fish or no, all things were prepared with so much art, that the very nature of the creature was lost. This is a sinfull vanity.
and yet should not know whither he had eaten any Fish or no, all things were prepared with so much art, that the very nature of the creature was lost. This is a sinful vanity.
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6. When we spend too much of the day at any time, or too much time any day in feasting, when we dine till night and sup all or a great part of the night:
6. When we spend too much of the day At any time, or too much time any day in feasting, when we dine till night and sup all or a great part of the night:
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you may regaine the expence of your mony, but you can never call backe the expence of your time, you may be at greater charges in your feasting for the waste of time then for the waste of estate.
you may regain the expense of your money, but you can never call back the expense of your time, you may be At greater charges in your feasting for the waste of time then for the waste of estate.
Prodigality of time, is the worst and most dangerous prodigality. 7. Feasting is sinfull when unseasonable, I speake in regard of occasions and opportunities:
Prodigality of time, is the worst and most dangerous prodigality. 7. Feasting is sinful when unseasonable, I speak in regard of occasions and opportunities:
there are speciall times wherein it is unlawfull to feast, though we should spend but very little time in feasting, Isa. 22.12, 13. In that day did the Lord God of Hosts call to weeping and mourning,
there Are special times wherein it is unlawful to feast, though we should spend but very little time in feasting, Isaiah 22.12, 13. In that day did the Lord God of Hosts call to weeping and mourning,
and to baldnesse, and to girding with sack-cloth, and behold ioy and gladnesse, slaying Oxen and killing Sheepe, eating flesh and drinking wine, in the next verse it is said, It was revealed in mine eares by the Lord of hosts,
and to baldness, and to girding with Sackcloth, and behold joy and gladness, slaying Oxen and killing Sheep, eating Flesh and drinking wine, in the next verse it is said, It was revealed in mine ears by the Lord of hosts,
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What time was this wherein their feasting was so sinfull, what made this sin so deepe grained? You shall find a resolution in the beginning of the Chapter, It was a day of trouble and perplexity and of treading downe by the Lord God of hosts in the valley of vision, breaking downe the walls and crying to the mountaines.
What time was this wherein their feasting was so sinful, what made this since so deep grained? You shall find a resolution in the beginning of the Chapter, It was a day of trouble and perplexity and of treading down by the Lord God of hosts in the valley of vision, breaking down the walls and crying to the Mountains.
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Or if any feast now, let them feast as if they feasted not, and rejoyce as if they rejoyced not, let them feast as remembring the affliction and bonds, the hunger and wants of our distressed bretheren.
Or if any feast now, let them feast as if they feasted not, and rejoice as if they rejoiced not, let them feast as remembering the affliction and bonds, the hunger and Wants of our distressed brethren.
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Therefore in those feastings which have a kind of necessity in them, you should labour to have your hearts exceedingly above your feasting, not to ye so low as the creature;
Therefore in those feastings which have a kind of necessity in them, you should labour to have your hearts exceedingly above your feasting, not to you so low as the creature;
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it is ever very sinfull to have your hearts drowned in the creature, but now especially when you heare the voyce of the Sword threatning to take the creature from us,
it is ever very sinful to have your hearts drowned in the creature, but now especially when you hear the voice of the Sword threatening to take the creature from us,
There it lay in the habit, here it comes forth in the act. Concerning this holy practise of Iob, we may note these three things for the division of the verse.
There it lay in the habit, Here it comes forth in the act. Concerning this holy practice of Job, we may note these three things for the division of the verse.
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That is the first thing that we are to explaine and open unto you, Job sent and sanctified them. How could Iob sanctifie his sonnes or his daughters? A Parent indeed may provide riches for his children,
That is the First thing that we Are to explain and open unto you, Job sent and sanctified them. How could Job sanctify his Sons or his daughters? A Parent indeed may provide riches for his children,
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but can he put holinesse in their hearts too, that it is said here, that Iob sent and sanctified them? Is not sanctification the proper worke of the Spirit of God? doth not the Holy Ghost alone sanctifie?
but can he put holiness in their hearts too, that it is said Here, that Job sent and sanctified them? Is not sanctification the proper work of the Spirit of God? does not the Holy Ghost alone sanctify?
Secondly, Others say, he sent and sanctified them, that is, he sent them to the place that was appointed for sacrifice, where he intended to sanctifie them;
Secondly, Others say, he sent and sanctified them, that is, he sent them to the place that was appointed for sacrifice, where he intended to sanctify them;
or where, in the holy duty of calling upon the Name of God and of offering sacrifice, they were to be sanctified: He sent and sanctified them, he sent them to the place where the Sacrifice should be offered, that so they might be sanctified. But thirdly, I rather take it thus, he sent and sanctified them, that is, he sent a message to them, to command them to prepare and to fit themselves for the holy duty of offering the burnt offering or sacrificing.
or where, in the holy duty of calling upon the Name of God and of offering sacrifice, they were to be sanctified: He sent and sanctified them, he sent them to the place where the Sacrifice should be offered, that so they might be sanctified. But Thirdly, I rather take it thus, he sent and sanctified them, that is, he sent a message to them, to command them to prepare and to fit themselves for the holy duty of offering the burned offering or sacrificing.
But this is it, hee sent to them to prepare themselves, to advise and warne them to prepare themselves that they might be ready for that holy duty, for the duty of sacrificing;
But this is it, he sent to them to prepare themselves, to Advice and warn them to prepare themselves that they might be ready for that holy duty, for the duty of sacrificing;
And this preparation to holy duties, is often called sanctifying, as Gen. 35. When Iacob was called to Bethel to offer sacrifice and to build an Altar, he said to his houshold, verse 2. Put away the strange gods that are among you and be cleane, (that is sanctifie you,
And this preparation to holy duties, is often called sanctifying, as Gen. 35. When Iacob was called to Bethel to offer sacrifice and to built an Altar, he said to his household, verse 2. Put away the strange God's that Are among you and be clean, (that is sanctify you,
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or be you sanctified) and let us arise and goe up to Bethel, and I will make there an Altar unto God, &c, The preparation to the sacrifice, was a cleansing or a sanctifying of them. So Exod 19.20.
or be you sanctified) and let us arise and go up to Bethel, and I will make there an Altar unto God, etc., The preparation to the sacrifice, was a cleansing or a sanctifying of them. So Exod 19.20.
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And likewise in the 1 Sam. 16.5. it is said, that Samuel did that which the Lord spake, and came to Bethlem, and the Elders of the Towne trembled at his comming and said, Commest thou peaceably? And he said, Peaceably;
And likewise in the 1 Sam. 16.5. it is said, that Samuel did that which the Lord spoke, and Come to Bethlehem, and the Elders of the Town trembled At his coming and said, Comest thou peaceably? And he said, Peaceably;
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I am come to Sacrifice unto the Lord, sanctifie your selves and come with me to the Sacrifice, that is, prepare your selves to come to the sacrifice. So sanctification, is preparation.
I am come to Sacrifice unto the Lord, sanctify your selves and come with me to the Sacrifice, that is, prepare your selves to come to the sacrifice. So sanctification, is preparation.
and many went out of the Countrey up to Hierusalem before the Passeover to purifie themselves, or to sanctifie themselves, that they might be fit and ready for the sacrifice.
and many went out of the Country up to Jerusalem before the Passover to purify themselves, or to sanctify themselves, that they might be fit and ready for the sacrifice.
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but even now before that, the Law and light of nature taught this, besides the teaching of God, that they must be sanctified before they came to sacrifice, Iob sent and sanctified them,
but even now before that, the Law and Light of nature taught this, beside the teaching of God, that they must be sanctified before they Come to sacrifice, Job sent and sanctified them,
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This is the first act of Iob. We may here observe, first, the time when Iob sent to sanctifie them, it was when the dayes of their feasting were gone about;
This is the First act of Job We may Here observe, First, the time when Job sent to sanctify them, it was when the days of their feasting were gone about;
Iob did not severely and austerely forbid them and say, what doe you feasting and spending your time idly one with another? why doe you spend so many dayes in feasting? He never interrupted them till the dayes of their feasting were gone about;
Job did not severely and austerely forbid them and say, what do you feasting and spending your time idly one with Another? why do you spend so many days in feasting? He never interrupted them till the days of their feasting were gone about;
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It becommeth Parents to loose the reines of governement so farre, as to give them leave for their refreshing, to let themselves out in honest wayes of recreation by their mutuall society.
It becomes Parents to lose the reins of government so Far, as to give them leave for their refreshing, to let themselves out in honest ways of recreation by their mutual society.
Secondly, Iob sent to sanctifie his children, though they were in their own houses, though they were at their own disposing, (for it appeares they had families and housholds of their owne) though they were men and women growen:
Secondly, Job sent to sanctify his children, though they were in their own houses, though they were At their own disposing, (for it appears they had families and Households of their own) though they were men and women grown:
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Thirdly, Though these were (as we say) men and women growne, yet as soone as their Father sends the message to them, they all submit and all obey, then Observe, That
Thirdly, Though these were (as we say) men and women grown, yet as soon as their Father sends the message to them, they all submit and all obey, then Observe, That
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Children that are growen up, or have houses and families of their owne, ought yet to yeeld all reverence and submission to the lawfull commands, counsells and directions of their Parents.
Children that Are grown up, or have houses and families of their own, ought yet to yield all Reverence and submission to the lawful commands, Counsels and directions of their Parents.
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still we see these thought themselves under their Fathers command and counsell, there is not one of them replies, what need my Father trouble himselfe about us? No,
still we see these Thought themselves under their Father's command and counsel, there is not one of them replies, what need my Father trouble himself about us? No,
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but all willingly prepared themselves and came, for he offred burnt offerings aocording to the number of them all, therfore certainely they all came.
but all willingly prepared themselves and Come, for he offered burned offerings aocording to the number of them all, Therefore Certainly they all Come.
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The care of many Parents is onely to inrich their children, to make them great and Honourable, to leave them full portions and estates, to provide matches for them,
The care of many Parents is only to enrich their children, to make them great and Honourable, to leave them full portions and estates, to provide Matches for them,
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Sixthly, Sanctification you see here is ascribed unto Iob, he sent and sanctified them, and all that he did was but to give them counsell and warning to sanctifie themselves;
Sixthly, Sanctification you see Here is ascribed unto Job, he sent and sanctified them, and all that he did was but to give them counsel and warning to sanctify themselves;
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As if he should have said, goe to my children, and bid them prepare themselves, warne them, that they may be ready against the sacrifice, that they fit themselves for it,
As if he should have said, go to my children, and bid them prepare themselves, warn them, that they may be ready against the sacrifice, that they fit themselves for it,
and when I say unto you, smite Amnon, then kill him, feare not, have not I commanded you? Not only did the servants kill Amnon, but Absolom killed Amnon, because he commanded them to kill him.
and when I say unto you, smite Amnon, then kill him, Fear not, have not I commanded you? Not only did the Servants kill Amnon, but Absalom killed Amnon, Because he commanded them to kill him.
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You know what is said of David, he did but send a Letter concerning the death of Vriah, and the charge cometh, Thou hast slaine Uriah with the Sword of the children of Ammon.
You know what is said of David, he did but send a letter Concerning the death of Uriah, and the charge comes, Thou hast slain Uriah with the Sword of the children of Ammon.
So (on the other side) all the good others doe by our counsell, advice, promotion, admonition, instruction and the like, that good shall all be reckoned to us.
So (on the other side) all the good Others do by our counsel, Advice, promotion, admonition, instruction and the like, that good shall all be reckoned to us.
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I will wash my hands in innocency, and so will I compasse thine Altar O Lord, was Davids resolution, Psalm. 26.6. therefore Job intending a solemne duty, a sacrifice, which did containe the summe of all Religion concerning the externall worship of God, sends solemnely to his children to prepare themselves:
I will wash my hands in innocency, and so will I compass thine Altar Oh Lord, was Davids resolution, Psalm. 26.6. Therefore Job intending a solemn duty, a sacrifice, which did contain the sum of all Religion Concerning the external worship of God, sends solemnly to his children to prepare themselves:
How and wherein they should sanctifie themselves, and what course they took for the sanctifying and preparing of themselves for that duty, doth not appeare in this place:
How and wherein they should sanctify themselves, and what course they took for the sanctifying and preparing of themselves for that duty, does not appear in this place:
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In Leviticus and Numbers, other outward preparations are commanded, as the abstaining from all things that were uncleane, they must not touch any thing that was uncleane ;
In Leviticus and Numbers, other outward preparations Are commanded, as the abstaining from all things that were unclean, they must not touch any thing that was unclean;
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The Apostle giveth the same rule in 1 Cor. 7.5. speaking of that point, Defraud not one another (saith he) except it be with consent for a time, that you may give your selves to fasting and prayer.
The Apostle gives the same Rule in 1 Cor. 7.5. speaking of that point, Defraud not one Another (Says he) except it be with consent for a time, that you may give your selves to fasting and prayer.
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So that the Holy Ghost therein intimates such an abstaining as was preparatory to solemne duties, that you may give your selves to fasting and prayer, extraordinary duties call for extraordinary preparations.
So that the Holy Ghost therein intimates such an abstaining as was preparatory to solemn duties, that you may give your selves to fasting and prayer, extraordinary duties call for extraordinary preparations.
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These outward preparations were so necessary, that when the people failed in them, Hezekiah prayed for pardon, 2 Chron. 30.18, 19. The good Lord pardon every one that prepareth his heart to seeke God, the Lord God of his Fathers,
These outward preparations were so necessary, that when the people failed in them, Hezekiah prayed for pardon, 2 Chronicles 30.18, 19. The good Lord pardon every one that Prepareth his heart to seek God, the Lord God of his Father's,
though their hearts were upright, though they had hearts rightly prepared, yet he prayeth that God would pardon the want of those outward preparations.
though their hearts were upright, though they had hearts rightly prepared, yet he Prayeth that God would pardon the want of those outward preparations.
therefore we find how the Lord contendeth with them in Isa. 1.10, 11, &c. where he speakes of those oblations and great services of the Jewes, I hate your solemne feasts, bring no more vaine oblations, &c. Why? your hands (sc.
Therefore we find how the Lord contendeth with them in Isaiah 1.10, 11, etc. where he speaks of those Oblations and great services of the Jews, I hate your solemn feasts, bring no more vain Oblations, etc. Why? your hands (sc.
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Tu genitor, &c. Father doe you meddle with the sacrifices, but as for me it is a sinnefull thing to touch them — till I have washed my selfe in the fountaine.
Tu genitor, etc. Father do you meddle with the Sacrifices, but as for me it is a sinful thing to touch them — till I have washed my self in the fountain.
therefore they had one that cryed out to the people when they came to sacrifice; All you that are uncleane and prophane, goe farre away from these sacrifices.
Therefore they had one that cried out to the people when they Come to sacrifice; All you that Are unclean and profane, go Far away from these Sacrifices.
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Therefore specially looke to this, when you have any sacrifice, any duty to performe, be prepared and sanctified within and without before you come to the duty.
Therefore specially look to this, when you have any sacrifice, any duty to perform, be prepared and sanctified within and without before you come to the duty.
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He was so zealous, that he riseth not only in the morning, but early in the morning. In Scripture, to doe a thing in the morning, and to doe a thing diligently, are the same; Psal. 101.8. I will early destroy the wicked of the Land, the word is, I will destroy the wicked of the Land in the morning, and the meaning is only this, I will with all diligence and all care roote out of the Land all wicked persons.
He was so zealous, that he Riseth not only in the morning, but early in the morning. In Scripture, to do a thing in the morning, and to do a thing diligently, Are the same; Psalm 101.8. I will early destroy the wicked of the Land, the word is, I will destroy the wicked of the Land in the morning, and the meaning is only this, I will with all diligence and all care root out of the Land all wicked Persons.
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Yet more exactly, it is not only said, he rose in the morning (for there is a great latitude in the morning, there are divers houres which all are called morning) but it is said he rose early in the morning, in the very beginning or first of the morning.
Yet more exactly, it is not only said, he rose in the morning (for there is a great latitude in the morning, there Are diverse hours which all Are called morning) but it is said he rose early in the morning, in the very beginning or First of the morning.
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So here, Job gave God not only the first fruits of the day, but the earliest time, in the morning, which is the first of the first fruits of the day. Early in the morning. Then Observe,
So Here, Job gave God not only the First fruits of the day, but the earliest time, in the morning, which is the First of the First fruits of the day. Early in the morning. Then Observe,
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Againe, In that Job did rise so early in the morning to offer sacrifice, and did this because he was afraid that his sonnes had sinned (as we shall see afterward,) Hence Observe,
Again, In that Job did rise so early in the morning to offer sacrifice, and did this Because he was afraid that his Sons had sinned (as we shall see afterwards,) Hence Observe,
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There were, first, Whole burnt-offerings. 2. Trespasse-offerings. 3. Sinne-offerings. 4. Peace-offerings. That which Job is here said to offer, was a burnt-offering, an Holacost or whole burnt-offering,
There were, First, whole Burnt offerings. 2. Trespass-offerings. 3. Sin-offerings. 4. Peace-offerings. That which Job is Here said to offer, was a Burnt-offering, an Holacost or Whole Burnt-offering,
and part of the Peace-offerings for the people, as you may see by that expression of the Harlot, Prov. 7.14. I have at my house Shelamim, Peace-offerings ;
and part of the Peace-offerings for the people, as you may see by that expression of the Harlot, Curae 7.14. I have At my house Shelamim, Peace-offerings;
He offered burnt-offerings, word for word out of the Hebrew, it is, He lifted-up an elevation, he caused an Ascension to ascend, elevabat elevationem, or ascendere fecit ascensionem ;
He offered Burnt offerings, word for word out of the Hebrew, it is, He lifted-up an elevation, he caused an Ascension to ascend, elevabat elevationem, or ascendere fecit ascensionem;
1. Because when the Sacrifice was offered, the smoake of it did ascend, and besides there were sweet odours put upon the Altar, which did fume up also with the Sacrifice towards heaven,
1. Because when the Sacrifice was offered, the smoke of it did ascend, and beside there were sweet odours put upon the Altar, which did fume up also with the Sacrifice towards heaven,
3. Because at that time when the Sacrifice was a burning, all the people that were present did lift-up their hands and their eyes, but especially their soules ▪ and their spirits heaven-wards,
3. Because At that time when the Sacrifice was a burning, all the people that were present did lift-up their hands and their eyes, but especially their Souls ▪ and their spirits heavenwards,
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David at that time (as Interpreters note upon the Psalme) was barred the enjoyment of the publike ordinances, he could not come to sacrificing as formerly he had done;
David At that time (as Interpreters note upon the Psalm) was barred the enjoyment of the public ordinances, he could not come to sacrificing as formerly he had done;
but I will lift up what I have, and what will please thee better then a Bullocke that hath hornes and hoofes, I will lift-up my hands and my heart unto thee,
but I will lift up what I have, and what will please thee better then a Bullock that hath horns and hoofes, I will lift-up my hands and my heart unto thee,
And in allusion unto this, Hezekiah when he sent to Isaiah the Prophet to pray for him in that time of distresse and day of trouble, saith, Goe and desire the Prophet to lift-up his prayer for the remnant that are left, alluding to the sacrifices which were wont to be lifted up.
And in allusion unto this, Hezekiah when he sent to Isaiah the Prophet to pray for him in that time of distress and day of trouble, Says, Go and desire the Prophet to lift-up his prayer for the remnant that Are left, alluding to the Sacrifices which were wont to be lifted up.
Hence Prayers not answered, not accepted, are said to be stopt from ascending, Lam. 3.44. Thou hast covered thy selfe with a cloud, that our prayer should not passe through.
Hence Prayers not answered, not accepted, Are said to be stopped from ascending, Lam. 3.44. Thou hast covered thy self with a cloud, that our prayer should not pass through.
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For the person, It is said that Job offered these Sacrifices, Job rose early and offered ▪ &c. Was not this to usurpe upon the Priests office? Was it not this for which King Ʋzziah was reprehended and told by the Priests, It appertaineth not to thee, to burne Incense unto the Lord,
For the person, It is said that Job offered these Sacrifices, Job rose early and offered ▪ etc. Was not this to usurp upon the Priests office? Was it not this for which King Ʋzziah was reprehended and told by the Priests, It appertaineth not to thee, to burn Incense unto the Lord,
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it was before the giving of the Law (as we have shewed in the opening of the former points about the time when Job lived) now in those times the Father or the elder of the Family was as a Priest to the whole Family:
it was before the giving of the Law (as we have showed in the opening of the former points about the time when Job lived) now in those times the Father or the elder of the Family was as a Priest to the Whole Family:
as the duty of sacrificing and the like, this you may see carried along in all the times before the Law was given, in the holy Stories of the Patriarks, they still offered up the Sacrifice.
as the duty of sacrificing and the like, this you may see carried along in all the times before the Law was given, in the holy Stories of the Patriarchs, they still offered up the Sacrifice.
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For howsoever Job did offer Sacrifice before the Law of sacrificing was written, yet he did not offer a Sacrifice before the Law of sacrificing was given ;
For howsoever Job did offer Sacrifice before the Law of sacrificing was written, yet he did not offer a Sacrifice before the Law of sacrificing was given;
There is nothing doth please him in any act of worship, unlesse he sees himselfe obeyed, Obedience is better then Sacrifice, and therfore a Sacrifice which is not out of obedience cannot be accepted;
There is nothing does please him in any act of worship, unless he sees himself obeyed, obedience is better then Sacrifice, and Therefore a Sacrifice which is not out of Obedience cannot be accepted;
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a word given by God, and so carried downe from one to another by tradition (as it was for more then 2000. yeares) All the will that God would reveale or had revealed to them was carried from hand to hand, or from heart to heart, from the Fathers to the children, till at the last the Law was written,
a word given by God, and so carried down from one to Another by tradition (as it was for more then 2000. Years) All the will that God would reveal or had revealed to them was carried from hand to hand, or from heart to heart, from the Father's to the children, till At the last the Law was written,
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why did God call for Sacrifices? What is his meaning? Doth God delight in the bloud of Bulls and Goats? Thou delightest not in sacrifices (saith David) thou desirest not burnt offerings.
why did God call for Sacrifices? What is his meaning? Does God delight in the blood of Bulls and Goats? Thou delightest not in Sacrifices (Says David) thou Desirest not burned offerings.
And what was the Sacrifice unto Job, or unto his sonnes? Could the killing of a Beast take away sinne? Why then doth Job, when he feareth that his sons had sinned, goe presently and offer Sacrifice? For answer.
And what was the Sacrifice unto Job, or unto his Sons? Could the killing of a Beast take away sin? Why then does Job, when he fears that his Sons had sinned, go presently and offer Sacrifice? For answer.
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but as joyned with the faith of the Sacrificer in prayer. We reade, Luk. 1.10. when Zacharias the Priest was offering the Incense within in the Temple, the Text saith, that the whole multitude of the people were praying without at the time of Incense.
but as joined with the faith of the Sacrificer in prayer. We read, Luk. 1.10. when Zacharias the Priest was offering the Incense within in the Temple, the Text Says, that the Whole multitude of the people were praying without At the time of Incense.
Then in that he offered burnt-offerings, which burnt-offerings were made when he feared that his sons had sinned, these offerings typing out and leading them to Christ and his death; We may note this,
Then in that he offered Burnt offerings, which Burnt offerings were made when he feared that his Sons had sinned, these offerings typing out and leading them to christ and his death; We may note this,
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and what was that? They went to Christ. Christ hath been the helpe against sin in all the generations of the world from the first, and will be to the last.
and what was that? They went to christ. christ hath been the help against since in all the generations of the world from the First, and will be to the last.
So here, Job doth not offer only one generall family sacrifice for them all, but he offereth up a distinct particular sacrifice for every particular son. This teacheth us.
So Here, Job does not offer only one general family sacrifice for them all, but he Offereth up a distinct particular sacrifice for every particular son. This Teaches us.
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now it is not enough for people to pray in publike with the Minister, or for the Minister (who is the mouth of the Congregation to God) to offer up a prayer for the pardon of the people.
now it is not enough for people to pray in public with the Minister, or for the Minister (who is the Mouth of the Congregation to God) to offer up a prayer for the pardon of the people.
As Parents who have many children, provide portions according to the number of them all, and proportion out their care personally, according to the number of them all;
As Parents who have many children, provide portions according to the number of them all, and proportion out their care personally, according to the number of them all;
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So likewise they ought to be at a proportionable expence in spirituals, to lay out and lay up prayers and intercessions, according to the number of them all ;
So likewise they ought to be At a proportionable expense in spirituals, to lay out and lay up Prayers and intercessions, according to the number of them all;
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What is it come to an it may be with Job that his sons have sinned? What sons had Job? Surely they were more than men, that the Father is but at a Question,
What is it come to an it may be with Job that his Sons have sinned? What Sons had Job? Surely they were more than men, that the Father is but At a Question,
What is man (saith he) that he should be perfect, 〈 ◊ 〉 he that is borne of a woman that he should be cleane? Here, by sinning then, we are to understand something more than ordinary sinning.
What is man (Says he) that he should be perfect, 〈 ◊ 〉 he that is born of a woman that he should be clean? Here, by sinning then, we Are to understand something more than ordinary sinning.
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To sin sometime is put for common and daily infirmities, such as doe inseparably and inevitably cleave unto us, such as considering the state and condition wherin we are, having corrupt flesh and bloud about us, we cannot be freed from.
To since sometime is put for Common and daily infirmities, such as doe inseparably and inevitably cleave unto us, such as considering the state and condition wherein we Are, having corrupt Flesh and blood about us, we cannot be freed from.
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3. There is another kind of sinning, which is called falling into sinne, or the falls of the Saints, and sometimes we know they have fallen into great and scandalous sins:
3. There is Another kind of sinning, which is called falling into sin, or the falls of the Saints, and sometime we know they have fallen into great and scandalous Sins:
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it is not meant, as if he thought his sons were without infirmities, nor is it meant that he did suspect them of those sins (which are indeed incompatible with the state of grace) sins of perfect wilfulnesse and of malice or the like:
it is not meant, as if he Thought his Sons were without infirmities, nor is it meant that he did suspect them of those Sins (which Are indeed incompatible with the state of grace) Sins of perfect wilfulness and of malice or the like:
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He that liveth without fault, sine querela (as it is said of Zachary and Elizabeth, that they lived blamelesly ) in Gospell account, is said to live without any sin at all.
He that lives without fault, sine querela (as it is said of Zachary and Elizabeth, that they lived blamelessly) in Gospel account, is said to live without any since At all.
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Job knew of no evill, that his sons had committed, he had no report that we reade of that his sons had behaved themselves unseemely in their meetings and feastings;
Job knew of no evil, that his Sons had committed, he had no report that we read of that his Sons had behaved themselves unseemly in their meetings and feastings;
he onely doubteth, he only is jealous and afraid that they had: yet at this time he prayeth and sacrificeth and laboureth a reconcilement for them. Note from hence,
he only doubteth, he only is jealous and afraid that they had: yet At this time he Prayeth and Sacrificeth and Laboureth a reconcilement for them. Note from hence,
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If you that are tender Parents have but a suspition, if there be but all, it may be, that your child hath the Plague or taken the infection, will it not be ground enough for you to goe presently and give your child a good medicine? If any one of you have but a suspition, that either your selves or your friends have taken poyson, though you be not certaine of it, will it not be ground enough for you to take or to give an Antidote presently.
If you that Are tender Parents have but a suspicion, if there be but all, it may be, that your child hath the Plague or taken the infection, will it not be ground enough for you to go presently and give your child a good medicine? If any one of you have but a suspicion, that either your selves or your Friends have taken poison, though you be not certain of it, will it not be ground enough for you to take or to give an Antidote presently.
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Sinne is as a plague, it is as a poyson, therefore while you have but a suspition, either of your selves or of others, that you have sinned or failed thus or thus;
Sin is as a plague, it is as a poison, Therefore while you have but a suspicion, either of your selves or of Others, that you have sinned or failed thus or thus;
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here is ground enough for you to take an Antidote, to take a Preservative, to seeke all the meanes you can to heale your soules and to make your peace with God.
Here is ground enough for you to take an Antidote, to take a Preservative, to seek all the means you can to heal your Souls and to make your peace with God.
A scrupulous conscience grieves for what it suspects, a feared conscience is not grieved for what it is certaine either it selfe or others have done amisse.
A scrupulous conscience grieves for what it suspects, a feared conscience is not grieved for what it is certain either it self or Others have done amiss.
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We may suspect our selves that we have sinned when we have beene hearing the word, speaking the word, just cause then much more we have to suspect our selves when we have beene trading, buying or selling,
We may suspect our selves that we have sinned when we have been hearing the word, speaking the word, just cause then much more we have to suspect our selves when we have been trading, buying or selling,
All the sinnes of the old world are described thus, they eate, they dranke, they bought, they sold, they planted, &c. There is not one of these an act evill in it selfe,
All the Sins of the old world Are described thus, they eat, they drank, they bought, they sold, they planted, etc. There is not one of these an act evil in it self,
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So it is used 2 Chron. 6.13. Solomon at the dedicating of the Temple had made a brasen scaffold, and upon it he stood and kneeled downe upon his knees before all the Congregation.
So it is used 2 Chronicles 6.13. Solomon At the dedicating of the Temple had made a brazen scaffold, and upon it he stood and kneeled down upon his knees before all the Congregation.
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but it is applied sometimes to Angels, and sometimes to Idols, to Devill gods, to false gods. Exod. 18.11. Now I know that the Lord is greater then all gods, sc.
but it is applied sometime to Angels, and sometime to Idols, to devil God's, to false God's. Exod 18.11. Now I know that the Lord is greater then all God's, sc.
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And so when it is said that Absolom was hanging in the middest of the Oake, the Originall word is, he was left hanging in the heart of the Oake. From all all these acceptions of the single termes, the sense is made up thus;
And so when it is said that Absalom was hanging in the midst of the Oak, the Original word is, he was left hanging in the heart of the Oak. From all all these acceptions of the single terms, the sense is made up thus;
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When the Golden Calfe was made, they sate downe to eate, &c. And Moses foretells, Deut. 31.20. When they shall have eaten and filled themselves and waxen fat, then will they turne unto other gods.
When the Golden Calf was made, they sat down to eat, etc. And Moses foretells, Deuteronomy 31.20. When they shall have eaten and filled themselves and waxed fat, then will they turn unto other God's.
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surely he who had bestowed so much care in their institution, and had them still under his eye, could not suspect them of degenerating so soone into such palpable Idolatry.
surely he who had bestowed so much care in their Institution, and had them still under his eye, could not suspect them of degenerating so soon into such palpable Idolatry.
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It may be my sonnes have sinned, and instead of being humbled and seeking to God for the pardon of their sinnes, they have rejoyced and blessed God. Just as if a Theefe that hath sped well and hath got a good prey, should thanke God that he hath prospered so well in his wickednesse:
It may be my Sons have sinned, and instead of being humbled and seeking to God for the pardon of their Sins, they have rejoiced and blessed God. Just as if a Thief that hath sped well and hath god a good prey, should thank God that he hath prospered so well in his wickedness:
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They grew rich by selling soules, (as many since have lived by the same trade, starving the people to feed themselves,) the just character of an idle Idoll shepheard,
They grew rich by selling Souls, (as many since have lived by the same trade, starving the people to feed themselves,) the just character of an idle Idol shepherd,
Indeed every sinne is a departure from God, as the Apostle speakes, Take heed least there be in any of you an evill heart of unbeliefe to depart from the living God.
Indeed every sin is a departure from God, as the Apostle speaks, Take heed lest there be in any of you an evil heart of unbelief to depart from the living God.
and if you would know what they have sinned in, I feare they have forgot to give God the glory for the refreshing they have had by the creatures, they have not blessed God.
and if you would know what they have sinned in, I Fear they have forgotten to give God the glory for the refreshing they have had by the creatures, they have not blessed God.
For he doth it only by this rule, when (saith he) there is a negative particle in the former, a negative likewise is to be understood in the following clause.
For he does it only by this Rule, when (Says he) there is a negative particle in the former, a negative likewise is to be understood in the following clause.
Ne fort•, (It is here said,) It may be my sons have sinned, (that is a word of doubting not denyall, rather an affirmative then a negative,) and have not blessed;
Ne fort•, (It is Here said,) It may be my Sons have sinned, (that is a word of doubting not denial, rather an affirmative then a negative,) and have not blessed;
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now saith he, though that particle (not) be not in the Hebrew, yet it must be understood of course, because there is a negative particle in the former part:
now Says he, though that particle (not) be not in the Hebrew, yet it must be understood of course, Because there is a negative particle in the former part:
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Now this Translation is maintained by a figure, either by an Antiphrasis, which is the speaking of a thing sounding one way when it is meant another way,
Now this translation is maintained by a figure, either by an Antiphrasis, which is the speaking of a thing sounding one Way when it is meant Another Way,
when there is an opposition betweene the letter of the word and the meaning of the word. Thus 1 King. 21.13. Naboth is charged for blessing God and the King. sc. cursing.
when there is an opposition between the Letter of the word and the meaning of the word. Thus 1 King. 21.13. Naboth is charged for blessing God and the King. sc. cursing.
So in Scripture, the uncleanenesse of some things is covered with a word, that so the offensivenesse of it may be removed both from the eare and phancy.
So in Scripture, the uncleanness of Some things is covered with a word, that so the offensiveness of it may be removed both from the ear and fancy.
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and so the word that the Hebrews use for a Harlot, signifies properly a Holy woman, as Gen. 38. when Judah asked whether they saw the harlot, the word in the Hebrew ( Kedesah ) signifies a holy woman, by an Antiphrasis, or by an Euphemismus. Yet some thinke a harlot so called,
and so the word that the Hebrews use for a Harlot, signifies properly a Holy woman, as Gen. 38. when Judah asked whither they saw the harlot, the word in the Hebrew (Kedesah) signifies a holy woman, by an Antiphrasis, or by an Euphemismus. Yet Some think a harlot so called,
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But to curse God in the heart, doth signifie any irreverent, undue, unfit, unholy thought of God, any thought unbecomming the Glory and Majesty of so great a God, which how quickly the heart may send out, especially at a feast, who feeles not, who findes not? God is said to be cursed when he hath not that reverence and honour which belongs to him, whose Name is Holy and Reverent.
But to curse God in the heart, does signify any irreverent, undue, unfit, unholy Thought of God, any Thought unbecoming the Glory and Majesty of so great a God, which how quickly the heart may send out, especially At a feast, who feels not, who finds not? God is said to be cursed when he hath not that Reverence and honour which belongs to him, whose Name is Holy and Reverend.
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So that the sense which results is this, As if Job should have said, I am well enough satisfied concerning my sonnes, that they have not broadly blasphemed God, that they have not beene such as have torne his Name with oathes, cursings and execrations:
So that the sense which results is this, As if Job should have said, I am well enough satisfied Concerning my Sons, that they have not broadly blasphemed God, that they have not been such as have torn his Name with Oaths, cursings and execrations:
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and therefore I am very doubtfull, though my sonnes have carried it fairely and well in their actions and words while they feasted, that yet their hearts have been loose,
and Therefore I am very doubtful, though my Sons have carried it fairly and well in their actions and words while they feasted, that yet their hearts have been lose,
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Againe, When Iob hath nothing to charge his sonnes with, but onely sinnes of the heart, you see it is with an It may be my sonnes have cursed God in their hearts, he doth not speake directly or positively, that they have done so. Whence note,
Again, When Job hath nothing to charge his Sons with, but only Sins of the heart, you see it is with an It may be my Sons have cursed God in their hearts, he does not speak directly or positively, that they have done so. Whence note,
When his sonnes went to feasting, then ever Job went to praying and to sacrificing. Continually, or all the dayes, doth not import that Job did offer sacrifice every day;
When his Sons went to feasting, then ever Job went to praying and to sacrificing. Continually, or all the days, does not import that Job did offer sacrifice every day;
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So God doth here, he presents himselfe in this businesse after the manner of some great King sitting upon his Throne, having his servants attending him,
So God does Here, he presents himself in this business After the manner of Some great King sitting upon his Throne, having his Servants attending him,
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such an one prayes alwayes. So here, Iobs offering sacrifice continually, noteth only the constancy and perseverance of Iob in the duty, that so often as there was an occasion renewed, Iob renewed this service and holy care concerning his sonnes, for reconciling them unto God.
such an one prays always. So Here, Jobs offering sacrifice continually, notes only the constancy and perseverance of Job in the duty, that so often as there was an occasion renewed, Job renewed this service and holy care Concerning his Sons, for reconciling them unto God.
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and for a man to follow his calling so, as that it may be said, he followes his calling continually. In that he offered sacrifice as oft as his sonnes did feast; Observe this,
and for a man to follow his calling so, as that it may be said, he follows his calling continually. In that he offered sacrifice as oft as his Sons did feast; Observe this,
We are leaking vessels all of us, sinne commeth in, sin is renewed, there must be the pump of repentance to cary it out againe. Lastly, We may note this;
We Are leaking vessels all of us, sin comes in, since is renewed, there must be the pump of Repentance to carry it out again. Lastly, We may note this;
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Nature will have good moods, but grace is steady. Thus did Job continually, whatsoever his affaires or businesses were, whatsoever was laid by, he would not lay by this duty of sacrificing.
Nature will have good moods, but grace is steady. Thus did Job continually, whatsoever his affairs or businesses were, whatsoever was laid by, he would not lay by this duty of sacrificing.
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And so in these five verses already opened, we have, First, Seene the dignity and sincerity of Jobs person. Secondly, The fullnesse and prosperity of his condition. Thirdly, The holinesse and piety of his life. Certainely a man thus raised, thus glorious;
And so in these five Verses already opened, we have, First, Seen the dignity and sincerity of Jobs person. Secondly, The fullness and Prosperity of his condition. Thirdly, The holiness and piety of his life. Certainly a man thus raised, thus glorious;
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set up thus in temporalls and in spiritualls, thus furnished with substantialls and adorn'd with circumstantials, abounding in whatsoever could make a man great and happy both in the eye of God and man;
Set up thus in temporals and in spirituals, thus furnished with substantials and adorned with circumstantials, abounding in whatsoever could make a man great and happy both in the eye of God and man;
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Now there was a day, when the sonnes of God, came to present themselves before the Lord, &c. Take this in the generall from the connection of the two parts.
Now there was a day, when the Sons of God, Come to present themselves before the Lord, etc. Take this in the general from the connection of the two parts.
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And so we are come to the second maine division of the Chapter, which is the affliction of Job, and that is set forth from this 6th verse to the end of the 19th.
And so we Are come to the second main division of the Chapter, which is the affliction of Job, and that is Set forth from this 6th verse to the end of the 19th.
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First, The efficient causes, and they were two. 1. The supreame and principall efficient cause, and that was God, ordering and disposing the affliction of Job. 2. The subordinate efficient cause, and that was Satan ;
First, The efficient Causes, and they were two. 1. The supreme and principal efficient cause, and that was God, ordering and disposing the affliction of Job. 2. The subordinate efficient cause, and that was Satan;
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And the Text discovers him three wayes. 1. By his diligence in tempting, ver. 7. 2. By his malice in slandering, ver 9, 10, 11. 3. By his cruelty in solliciting the overthrow and affliction of Job. ver. 11.
And the Text discovers him three ways. 1. By his diligence in tempting, ver. 7. 2. By his malice in slandering, for 9, 10, 11. 3. By his cruelty in soliciting the overthrow and affliction of Job. ver. 11.
Thirdly, The finall cause of Jobs affliction, and that is, the practicall and experimentall determination, decision or stating of a great question that was betweene God and Satan concerning Jobs sincerity.
Thirdly, The final cause of Jobs affliction, and that is, the practical and experimental determination, decision or stating of a great question that was between God and Satan Concerning Jobs sincerity.
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Now the determination of this question was the generall finall cause of Jobs affliction. When on the one side God affirmes it, and on the other side Satan denies:
Now the determination of this question was the general final cause of Jobs affliction. When on the one side God affirms it, and on the other side Satan Denies:
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therefore let him come to the tryall, saith Satan. Let him, saith God, behold all that he hath is in thy power, doe thy worst to him, onely upon his person put not forth thy hand.
Therefore let him come to the trial, Says Satan. Let him, Says God, behold all that he hath is in thy power, do thy worst to him, only upon his person put not forth thy hand.
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And all this (to give you the summe of those 6. verses a little further,) is here set forth and described unto us after the manner of men, by an Anthropopathie: which is,
And all this (to give you the sum of those 6. Verses a little further,) is Here Set forth and described unto us After the manner of men, by an Anthropopathy: which is,
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This I say God doth here after the manner of men, for otherwise we are not to conceive that God doth make certaine dayes of Session with his creatures, wherin he doth call the good and bad Angels together about the affaires of the world;
This I say God does Here After the manner of men, for otherwise we Are not to conceive that God does make certain days of Session with his creatures, wherein he does call the good and bad Angels together about the affairs of the world;
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So that these 6. verses following, which containe the causes of Jobs affliction are (as we may so speake) the Scheme or draught of providence ; (that may be the title of them.) If a man would delineat providence, he might doe it thus;
So that these 6. Verses following, which contain the Causes of Jobs affliction Are (as we may so speak) the Scheme or draught of providence; (that may be the title of them.) If a man would delineate providence, he might do it thus;
and he directing, sending, ordering every one, as a Prince doth his Subjects, or as a Master his servants, doe you this and doe you that, &c. so all is ordered according to his Dictate. Thus all things in Heaven and Earth are disposed of by the unerring wisdome,
and he directing, sending, ordering every one, as a Prince does his Subject's, or as a Master his Servants, do you this and do you that, etc. so all is ordered according to his Dictate. Thus all things in Heaven and Earth Are disposed of by the unerring Wisdom,
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And so he goeth on to shew how a spirit came and offered himselfe to be a lying spirit in the mouth of Ahabs Prophets. This is only a shadow of providence;
And so he Goes on to show how a Spirit Come and offered himself to be a lying Spirit in the Mouth of Ahabs prophets. This is only a shadow of providence;
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there was no such thing really acted, God did not conveene or call together a Synod of spirits to advise with ( de Arduis Regni ) about hard or doubtfull cases;
there was no such thing really acted, God did not convene or call together a Synod of spirits to Advice with (de Arduis Regni) about hard or doubtful cases;
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nor are wicked spirits admitted into his presence, onely by this we are instructed and assured that God doth as exactly order all things in Heaven and earth,
nor Are wicked spirits admitted into his presence, only by this we Are instructed and assured that God does as exactly order all things in Heaven and earth,
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as if he stood questioning or interrogating good Angels, men and devills concerning those matters. Having thus given some light about these six verses in generall. I shall open the particulars. Now there was a day.
as if he stood questioning or interrogating good Angels, men and Devils Concerning those matters. Having thus given Some Light about these six Verses in general. I shall open the particulars. Now there was a day.
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The Sabbath hath proofe enough before the law, though this be spared. The holy Ghost hath told us only that there was a day, or certain time. When the sonnes of God. In Gen. 6.2.
The Sabbath hath proof enough before the law, though this be spared. The holy Ghost hath told us only that there was a day, or certain time. When the Sons of God. In Gen. 6.2.
The posterity of Seth (who were the visible Church at that time) are called the sons of God. The unanimous consent of all Expositors (I have met with) is, that here the sonnes of God are the good Angels,
The posterity of Seth (who were the visible Church At that time) Are called the Sons of God. The unanimous consent of all Expositors (I have met with) is, that Here the Sons of God Are the good Angels,
when as the Apostle hath exprest, to which of the Angels, &c. I answer that the Angells are not the sonnes of God, as the Apostle there expresseth, they are not the sonnes of God by eternall Generation ;
when as the Apostle hath expressed, to which of the Angels, etc. I answer that the Angels Are not the Sons of God, as the Apostle there Expresses, they Are not the Sons of God by Eternal Generation;
but they are the sonnes of God by temporall Creation, for so he speakes there, To which of the Angels said he, thou art my sonne this day have I begotten thee? They are not the begotten sonnes of God, but they are the created sonnes of God. And the Angels are called the sons of God in 3 respects.
but they Are the Sons of God by temporal Creation, for so he speaks there, To which of the Angels said he, thou art my son this day have I begotten thee? They Are not the begotten Sons of God, but they Are the created Sons of God. And the Angels Are called the Sons of God in 3 respects.
First, Because of their great and mighty power, therefore Eph. 1.21. they are called, Principalities and powers; far above principalities and powers, and might and dominions, that is, farre above all Angels.
First, Because of their great and mighty power, Therefore Ephesians 1.21. they Are called, Principalities and Powers; Far above principalities and Powers, and might and Dominions, that is, Far above all Angels.
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They do not obey as slaves, as servants, as the best of servants, they obey better than the best of servants, they obey as children: they goe about their worke with filiall and sonne-like chearfullnes and delight.
They do not obey as slaves, as Servants, as the best of Servants, they obey better than the best of Servants, they obey as children: they go about their work with filial and sonlike cheerfulness and delight.
Not that the Angels are at any time out of the presence of God, for Christ is expresse in that, Mat. 18.10. Their Angels doe alwayes behold the face of my Father.
Not that the Angels Are At any time out of the presence of God, for christ is express in that, Mathew 18.10. Their Angels do always behold the face of my Father.
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for Psal. 139. Whether shall I goe from thy presence? Yet when we come to pray and are in other holy duties we are said to present our selves before God,
for Psalm 139. Whither shall I go from thy presence? Yet when we come to pray and Are in other holy duties we Are said to present our selves before God,
So when it is said here, that the Angels came and presented themselves before the Lord, it noteth only this, their readinesse, either to give an account of what they had done,
So when it is said Here, that the Angels Come and presented themselves before the Lord, it notes only this, their readiness, either to give an account of what they had done,
The Angels are most willing to goe about the service and worke of God, and that is all that is here meant by their presenting themselves before the Lord,
The Angels Are most willing to go about the service and work of God, and that is all that is Here meant by their presenting themselves before the Lord,
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The Angell while he goeth into the world, is not absent from God, he beholdeth the face of God alwayes. The Schoole-men have an odde distinction, they say there are assisting Angels and there are ministring Angels: Those Angels that are assistants stand alwayes before God and never are sent out about the world upon any occasion;
The Angel while he Goes into the world, is not absent from God, he beholdeth the face of God always. The Schoolmen have an odd distinction, they say there Are assisting Angels and there Are ministering Angels: Those Angels that Are assistants stand always before God and never Are sent out about the world upon any occasion;
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Others are ministring spirits, as Heb. 1.14. Are they not ministring spirits sent forth to minister for them who are the heires of salvation? This is Schoole doctrine.
Others Are ministering spirits, as Hebrew 1.14. are they not ministering spirits sent forth to minister for them who Are the Heirs of salvation? This is School Doctrine.
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the word in the originall is, there was no Satan in his kingdome; and in the 1 King. 11.14. it is said, The Lord stirred up Satan an Adversary against Solomon;
the word in the original is, there was no Satan in his Kingdom; and in the 1 King. 11.14. it is said, The Lord stirred up Satan an Adversary against Solomon;
and that accusation which those wretches in Ezra c. 4. sent against the building of Jerusalem, is called Sitna, they sent Sitna an accusation or an opposing letter:
and that accusation which those wretches in Ezra c. 4. sent against the building of Jerusalem, is called Sitna, they sent Sitna an accusation or an opposing Letter:
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It is sometimes used more generally concerning any opposition, as the Angell that came to oppose Baalam, Numb. 22.34. I wist not (saith Baalam) that there was an adversary that stood in the way.
It is sometime used more generally Concerning any opposition, as the Angel that Come to oppose Balaam, Numb. 22.34. I wist not (Says Balaam) that there was an adversary that stood in the Way.
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he comes into the Sun and the Sun shineth upon him, but he sees not the Sun. Satan comes so into the presence of God, that he is alwayes seene of God, he is never so in the presence of God as to see God.
he comes into the Sun and the Sun shines upon him, but he sees not the Sun. Satan comes so into the presence of God, that he is always seen of God, he is never so in the presence of God as to see God.
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you know what the Apostle Jude teacheth, That the devils kept not their place, but are reserved in chaines of darknesse against the judgement of the great day ;
you know what the Apostle U^de Teaches, That the Devils kept not their place, but Are reserved in chains of darkness against the judgement of the great day;
We shall open that afterward, when we come to speake of his compassing the earth, how he doth compasse the earth, and yet is reserved in chaines of darknesse.
We shall open that afterwards, when we come to speak of his compassing the earth, how he does compass the earth, and yet is reserved in chains of darkness.
But I say there is his seat, there is his place, and all that is spoken of him in this doth not inferre any the least glimpse or fruition of God or communion with the Angels.
But I say there is his seat, there is his place, and all that is spoken of him in this does not infer any the least glimpse or fruition of God or communion with the Angels.
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And being a spirit, he hath power to passe and repasse, to goe up and downe the world, to ascend and descend at his pleasure (as good Angels may and can) when God doth permit him.
And being a Spirit, he hath power to pass and repass, to go up and down the world, to ascend and descend At his pleasure (as good Angels may and can) when God does permit him.
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we should be ever in the presence of God in this sense, that is, presenting our selves, standing as in the presence of God, ready to take and receive instruction, to doe his will, what ever it is.
we should be ever in the presence of God in this sense, that is, presenting our selves, standing as in the presence of God, ready to take and receive instruction, to do his will, what ever it is.
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Satan was as good in his Creation, as any of those who are called the sonnes of God, They are called the sonnes of God, and he is now called nothing but Satan an adversary.
Satan was as good in his Creation, as any of those who Are called the Sons of God, They Are called the Sons of God, and he is now called nothing but Satan an adversary.
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These Angels were as good at the first as any of those that were here called the sonnes of God. They were not confirmed, they stood upon their owne bottome, they fell and had no tempter at all;
These Angels were as good At the First as any of those that were Here called the Sons of God. They were not confirmed, they stood upon their own bottom, they fell and had no tempter At all;
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they turned about upon the freedome of their owne will, and left their habitation (saith the Scripture.) There is no trusting to any estate out of Christ.
they turned about upon the freedom of their own will, and left their habitation (Says the Scripture.) There is no trusting to any estate out of christ.
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Againe note this, the Angell falling and becomming sinfull, hath his name presently changed, he is called Satan an Adversary. An adversary to God, an adversary to man.
Again note this, the Angel falling and becoming sinful, hath his name presently changed, he is called Satan an Adversary. an adversary to God, an adversary to man.
Therefore Christ said to a chiefe Apostle, when he did oppose him in that greatest good of all, the working out of our redemption in dying for us, get thee behind me Satan, Mat. 16. All opposition of goodnesse is a spice of the devill.
Therefore christ said to a chief Apostle, when he did oppose him in that greatest good of all, the working out of our redemption in dying for us, get thee behind me Satan, Mathew 16. All opposition of Goodness is a spice of the Devil.
but in their fore-heads openly? How many visible walking Satans are there among us, enemies of all goodnesse, oppressours of all righteousnesse, opposers of our peace, opposers of our liberty, opposers of the Gospell, opposers of Christ? These are all as so many Satans in the world, so many enemies.
but in their foreheads openly? How many visible walking Satan Are there among us, enemies of all Goodness, Oppressors's of all righteousness, opposers of our peace, opposers of our liberty, opposers of the Gospel, opposers of christ? These Are all as so many Satan in the world, so many enemies.
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the devill now if ever workes mightily in the hearts and spirits, in the hands and tongues of these children of disobedience. It becommeth us then, that as there are many adversaries and opposers of goodnesse, to shew our selves friends and patrons of goodnesse.
the Devil now if ever works mightily in the hearts and spirits, in the hands and tongues of these children of disobedience. It becomes us then, that as there Are many Adversaries and opposers of Goodness, to show our selves Friends and Patrons of Goodness.
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This is just to be on the contrary point to Satan, he doth wickednesse and opposeth good, let us doe good and oppose all evill, To be a Satan against Satan, is the glory of a Christian.
This is just to be on the contrary point to Satan, he does wickedness and Opposeth good, let us do good and oppose all evil, To be a Satan against Satan, is the glory of a Christian.
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And the Lord said unto Sathan, hast thou not considered my servant Job, that there is none like him in the earth? a perfect and an upright man, one that feareth God and escheweth evill?
And the Lord said unto Sathan, hast thou not considered my servant Job, that there is none like him in the earth? a perfect and an upright man, one that fears God and escheweth evil?
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and Sathan too comming among them. In the verses following to the end of the 12th. We have the businesse or acts of the Session recorded. God Interrogates, Satan answers: Satan moves, God grants.
and Sathan too coming among them. In the Verses following to the end of the 12th. We have the business or acts of the Session recorded. God Interrogates, Satan answers: Satan moves, God grants.
This is the summe of all the businesse that pass'd in this Session. God puts two Interrogatories to Satan, one concerning his travells or where he had bin, vers. 7. The other concerning his observations or what he had done, vers. 8. In the 7th.
This is the sum of all the business that passed in this Session. God puts two Interrogatories to Satan, one Concerning his travels or where he had been, vers. 7. The other Concerning his observations or what he had done, vers. 8. In the 7th.
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As when Christ was babtized, there came a voice from Heaven saying, This is my beloved Sonne, &c. So Joh. 12.28. There came a voice from Heaven saying, I have glorified thee ;
As when christ was babtized, there Come a voice from Heaven saying, This is my Beloved Son, etc. So John 12.28. There Come a voice from Heaven saying, I have glorified thee;
so the phrase is usuall in the Prophets, The word of the Lord came unto me, which is to be understood, that the Lord did secretly reveale himselfe to the spirits of his Prophets,
so the phrase is usual in the prophets, The word of the Lord Come unto me, which is to be understood, that the Lord did secretly reveal himself to the spirits of his prophets,
So when the Lord speakes unto Spirits or Angels, be they good or evill Angels, you must not understand it of a voice formed or fashioned into audible words and syllables,
So when the Lord speaks unto Spirits or Angels, be they good or evil Angels, you must not understand it of a voice formed or fashioned into audible words and syllables,
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To passe from the manner of speaking, we will looke upon the matter spoken, And the Lord said unto Sathan, whence comest thou? That's the first question.
To pass from the manner of speaking, we will look upon the matter spoken, And the Lord said unto Sathan, whence Comest thou? That's the First question.
So he questioned Adam, Gen. 3. Adam where art thou? who told thee that thou wast naked? Hast thou eaten of the tree whereof I commanded thee thou shouldest not eate? These questions were not to informe God,
So he questioned Adam, Gen. 3. Adam where art thou? who told thee that thou wast naked? Hast thou eaten of the tree whereof I commanded thee thou Shouldst not eat? These questions were not to inform God,
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for saith he afterward, went not my spirit with thee when the man turned againe from his charet to meete thee? He knew before where his servant had beene, God had revealed the thing unto him, only he questions him to make him acknowledge it.
for Says he afterwards, went not my Spirit with thee when the man turned again from his chariot to meet thee? He knew before where his servant had been, God had revealed the thing unto him, only he questions him to make him acknowledge it.
Though the Lord doth know all the actions wayes and thoughts of every creature, yet God at the last will question every man, that he may judge every man upon his owne confession.
Though the Lord does know all the actions ways and thoughts of every creature, yet God At the last will question every man, that he may judge every man upon his own Confessi.
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and thefts, and adulteries, and blasphemies, from provoking men to all these wickednesses. As that question, Jona 4.4. was a chiding of Jonah, Doest thou well to be angry? So, Whence commest thou? As many times when you are angry with your servants, you aske, where have you been? There is a reprehension in the question:
and thefts, and adulteries, and Blasphemies, from provoking men to all these Wickednesses. As that question, Jonah 4.4. was a chiding of Jonah, Dost thou well to be angry? So, Whence Comest thou? As many times when you Are angry with your Servants, you ask, where have you been? There is a reprehension in the question:
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For God doth not only inquire here concerning the places where he had bin, but concerning the busines and the work wch he had done, all is included in it.
For God does not only inquire Here Concerning the places where he had been, but Concerning the business and the work which he had done, all is included in it.
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Whence comest thou? what hast thou bin doing in the world? what hath thy businesse bin abroad? Every man, every creature, every Angell good or bad, must give an account of themselves unto God.
Whence Comest thou? what hast thou been doing in the world? what hath thy business been abroad? Every man, every creature, every Angel good or bad, must give an account of themselves unto God.
when the mouth doth not speake at all, as Moses, Exod. 14.15. is said to cry unto God, that was nothing but the directing or actuall intending of such and such secret desires unto God;
when the Mouth does not speak At all, as Moses, Exod 14.15. is said to cry unto God, that was nothing but the directing or actual intending of such and such secret Desires unto God;
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So here Sathan answereth and saith unto God, or he speakes to God these things, that is, he doth actually intend that God should know thus much of him what he had beene about, that he was come now, from going to and fro in the earth, from walking up and dawne in it.
So Here Sathan Answers and Says unto God, or he speaks to God these things, that is, he does actually intend that God should know thus much of him what he had been about, that he was come now, from going to and from in the earth, from walking up and dawn in it.
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I answer, That though the devill goeth up and downe, yet he is ever in chaines. He is in a double chaine, even when he goes and circuits the whole earth abroad, he is in a chaine of Justice, and in a chaine of Providence. He is in a chaine of Justice, that is, under the wrath of God, and he is in a chaine of Providence, that is, under the eye of God, he can goe no further then God gives him leave,
I answer, That though the Devil Goes up and down, yet he is ever in chains. He is in a double chain, even when he Goes and circuits the Whole earth abroad, he is in a chain of justice, and in a chain of Providence. He is in a chain of justice, that is, under the wrath of God, and he is in a chain of Providence, that is, under the eye of God, he can go no further then God gives him leave,
and be a condemned spirit, if he be in such darknesse, how can he intend or attempt, plot or execute those designes of temptation for the overthrow of soules,
and be a condemned Spirit, if he be in such darkness, how can he intend or attempt, plot or execute those designs of temptation for the overthrow of Souls,
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Will not such torment and horrour of darkenesse, disable and unfit him for such curious methods of doing mischiefe? can he have his thoughts upon any thing but upon his own wofull condition and miserable estate?
Will not such torment and horror of darkness, disable and unfit him for such curious methods of doing mischief? can he have his thoughts upon any thing but upon his own woeful condition and miserable estate?
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For this likewise (to cleare it) we may conceive, that Sathan although he be at the present under the wrath of God, yet he is not under the fullnesse of the wrath of God, he is not yet in extremity, he is not yet in that degree of judgement which hereafter he shall receive.
For this likewise (to clear it) we may conceive, that Sathan although he be At the present under the wrath of God, yet he is not under the fullness of the wrath of God, he is not yet in extremity, he is not yet in that degree of judgement which hereafter he shall receive.
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Sathan is now as full of discontent as he can be, but he is not so full of torment as he can be, This we see expresly in Mat. 8.29. where the devils say to Christ, Art thou come to torment us before our time? as noting that there will be a time wherein they shall have more torment, their fill of torment;
Sathan is now as full of discontent as he can be, but he is not so full of torment as he can be, This we see expressly in Mathew 8.29. where the Devils say to christ, Art thou come to torment us before our time? as noting that there will be a time wherein they shall have more torment, their fill of torment;
Beelzebub the chiefe of the devils, for here he speakes of himselfe as some great Prince that had gone about his Countreyes to view his Provinces, his Kingdomes and Cities;
Beelzebub the chief of the Devils, for Here he speaks of himself as Some great Prince that had gone about his Countries to view his Provinces, his Kingdoms and Cities;
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But the word which we translate, from going to and fro, is translated by some, from compassing the earth, or from compassing about in the world, and then it is proper;
But the word which we translate, from going to and from, is translated by Some, from compassing the earth, or from compassing about in the world, and then it is proper;
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First, The exact discovery which Sathan makes of all things in the earth. For the word [ Shut ] signifieth to enquire, to search diligently into a thing.
First, The exact discovery which Sathan makes of all things in the earth. For the word [ Shut ] signifies to inquire, to search diligently into a thing.
It is not a bare going about, but it is a going about as a spie, to search, to enquire, to observe and consider diligently all things as one passeth along.
It is not a bore going about, but it is a going about as a spy, to search, to inquire, to observe and Consider diligently all things as one passes along.
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now, we may wonder how knowledge should be increased by running to and fro, up and downe, they that would increase knowledge, should rather sit still and consider, and debate things;
now, we may wonder how knowledge should be increased by running to and from, up and down, they that would increase knowledge, should rather fit still and Consider, and debate things;
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but the word (so some translate it) signifies to discourse or dispute of things, they shall discourse or goe about to enquire into things and knowledge shall be increased.
but the word (so Some translate it) signifies to discourse or dispute of things, they shall discourse or go about to inquire into things and knowledge shall be increased.
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and informe himselfe of all things as he goeth. The same word is used concerning the good Angels, Zach. 1.10. It is said there, that they were sent to walke to and fro through the earth ;
and inform himself of all things as he Goes. The same word is used Concerning the good Angels, Zach 1.10. It is said there, that they were sent to walk to and from through the earth;
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yet he alludes to the custome of Princes, who maintaine Intelligencers in all Courts and Kingdomes, to advise them how the affaires of other nations are transacted.
yet he alludes to the custom of Princes, who maintain Intelligencers in all Courts and Kingdoms, to Advice them how the affairs of other Nations Are transacted.
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The very same Originall word is used of God himselfe, ( Zach. 4.10.) The eyes of the Lord runne to and fro through the whole earth, he is his own Intelligencer, exactly discovering and taking notice of every thing that is done in the world.
The very same Original word is used of God himself, (Zach 4.10.) The eyes of the Lord run to and from through the Whole earth, he is his own Intelligencer, exactly discovering and taking notice of every thing that is done in the world.
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So then this is the meaning, I have beene going to and fro in the earth, saith Satan, that is, I have fully and throughly taken notice of all passages, of all persons in all places, of all conditions and sorts of men, that is the thing I have beene doing;
So then this is the meaning, I have been going to and from in the earth, Says Satan, that is, I have Fully and thoroughly taken notice of all passages, of all Persons in all places, of all conditions and sorts of men, that is the thing I have been doing;
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Now saith he, all my businesse is walking to and fro, going up and downe, Satan hath no rest. As the sentence of Cain was, Gen. 4. when God had cast him out of his presence, thou shalt be a fugitive and a vagabond, thou shalt doe nothing but runne up and downe the world as long as thou livest.
Now Says he, all my business is walking to and from, going up and down, Satan hath no rest. As the sentence of Cain was, Gen. 4. when God had cast him out of his presence, thou shalt be a fugitive and a vagabond, thou shalt do nothing but run up and down the world as long as thou Livest.
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Satan cannot possibly in a proper sense, take any comfort or be refreshed, but as one doth well expresse it, he himselfe being lost, undone and damned, seekes to comfort himselfe by undoing and damning others.
Satan cannot possibly in a proper sense, take any Comfort or be refreshed, but as one does well express it, he himself being lost, undone and damned, seeks to Comfort himself by undoing and damning Others.
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Therefore it may be he calls his trade of seduction and destruction, walking up and downe in the earth, as men are said to walke up and downe for refreshing and recreation;
Therefore it may be he calls his trade of seduction and destruction, walking up and down in the earth, as men Are said to walk up and down for refreshing and recreation;
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Satan speaks nothing of his intent here, he conceales that, he speakes only as if he went about like a pilgrim walking thorough the earth, his maine businesse, that he went about, to devoure soules is kept in silence;
Satan speaks nothing of his intent Here, he conceals that, he speaks only as if he went about like a pilgrim walking through the earth, his main business, that he went about, to devour Souls is kept in silence;
Mr. Latimer in one of his Sermons, where he taxes the Clergy, especially the Bishops of those times for their idlenesse, proposeth to them the example of the Prophets and Apostles and of Christ himselfe, their diligence in going about to preach should quicken those idlers:
Mr. Latimer in one of his Sermons, where he Taxes the Clergy, especially the Bishops of those times for their idleness, Proposeth to them the Exampl of the prophets and Apostles and of christ himself, their diligence in going about to preach should quicken those idlers:
So God here speakes to Satan upon his account of walking about the earth, hast thou taken notice of Job? A godly man is the most considerable man in the world.
So God Here speaks to Satan upon his account of walking about the earth, hast thou taken notice of Job? A godly man is the most considerable man in the world.
Well, thou hast been walking to and fro in the earth, saith God, Hast thou considered my servant Job? Tell me, hast thou taken notice of such an one? Hast thou considered? The word is, Hast thou put thy heart upon Job? So it is word for word in the Originall, hast thou laid Job to thy heart? Hast thou seriously, fully and exactly considered my servant Job? And so it is rendred out of the Septuagint, Hast thou attended with thy mind upon my servant Job? To put a thing upon the heart, is to have serious and speciall regard to it;
Well, thou hast been walking to and from in the earth, Says God, Hast thou considered my servant Job? Tell me, hast thou taken notice of such an one? Hast thou considered? The word is, Hast thou put thy heart upon Job? So it is word for word in the Original, hast thou laid Job to thy heart? Hast thou seriously, Fully and exactly considered my servant Job? And so it is rendered out of the septuagint, Hast thou attended with thy mind upon my servant Job? To put a thing upon the heart, is to have serious and special regard to it;
the Hebrew is, neither did she put her heart upon it, the same word is here in the Text. Thus Abigail speakes unto David, As for this sonne of Belial, let not my Lord put his heart upon him, or (as it is translated) let not my Lord regard this man of Belial;
the Hebrew is, neither did she put her heart upon it, the same word is Here in the Text. Thus Abigail speaks unto David, As for this son of Belial, let not my Lord put his heart upon him, or (as it is translated) let not my Lord regard this man of Belial;
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Then here, hast thou put Job upon thy heart? that is, hast thou seriously weighed and considered Job? As if God had said, I am sure in thy travels and wandrings about the world, thou couldest not choose but take notice of Job, he is my jewell, my darling, a speciall man among all the sonnes of men:
Then Here, hast thou put Job upon thy heart? that is, hast thou seriously weighed and considered Job? As if God had said, I am sure in thy travels and wanderings about the world, thou Couldst not choose but take notice of Job, he is my jewel, my darling, a special man among all the Sons of men:
when thou walkedst didst thou not make a stand at Jobs doore. I cannot but looke upon him my selfe and consider him, therefore surely thou hast considered him.
when thou walkedst didst thou not make a stand At Jobs door. I cannot but look upon him my self and Consider him, Therefore surely thou hast considered him.
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But then you must put your heart upon him, not your eye onely, for then as it was said of Christ, ( Isa. 53.3.) you may perhaps see no beauty in him, his inside is the most considerable thing in the world.
But then you must put your heart upon him, not your eye only, for then as it was said of christ, (Isaiah 53.3.) you may perhaps see no beauty in him, his inside is the most considerable thing in the world.
As a wicked man is the most unconsiderable, not worthy the looking unto, though he be never so great, as Elisha said to the King of Israel, Surely as the Lord of hostes liveth,
As a wicked man is the most unconsiderable, not worthy the looking unto, though he be never so great, as Elisha said to the King of Israel, Surely as the Lord of hosts lives,
thus, thou hast considered my servant Job. Thou hast been abroad in the world, surely then thou hast taken notice of my servant Job, thou hast considered him;
thus, thou hast considered my servant Job. Thou hast been abroad in the world, surely then thou hast taken notice of my servant Job, thou hast considered him;
thou consideredst him what to do against him, how to overthrow him, & tel me, hast thou not found him a tuffe peece? Didest thou ever meet with such an one in the world before? To consider a thing is to try all wayes how to gaine it,
thou consideredst him what to do against him, how to overthrow him, & tell me, hast thou not found him a tuff piece? Didst thou ever meet with such an one in the world before? To Consider a thing is to try all ways how to gain it,
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Take the words in that sense, and they yeeld us this Instruction. That Satans main temptations, his strongest batteries are planted against the most eminent godly persons.
Take the words in that sense, and they yield us this Instruction. That Satan main temptations, his Strongest batteries Are planted against the most eminent godly Persons.
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As for others, he doth not trouble himselfe about them, for they (as the Apostle shewes) are led captive by the devill at his will, if he doe but whistle (as it were) they easily follow him and come after him presently,
As for Others, he does not trouble himself about them, for they (as the Apostle shows) Are led captive by the Devil At his will, if he do but whistle (as it were) they Easily follow him and come After him presently,
But when he commeth to a Job, he sets all his wits and all his strength a worke, bends all his thoughts to consider what course to take to assault such a strong hold of grace.
But when he comes to a Job, he sets all his wits and all his strength a work, bends all his thoughts to Consider what course to take to assault such a strong hold of grace.
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If he can get such a man downe then there is triumph indeed, he sings victoria. Then (if we may so speake) there is joy in hell, as there is joy indeed in heaven at the conversion of a sinner.
If he can get such a man down then there is triumph indeed, he sings victoria. Then (if we may so speak) there is joy in hell, as there is joy indeed in heaven At the conversion of a sinner.
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Servants are at the word of another, they are not ( sui juris ) in their own power therfore Aristotle calleth Servants, living tools, or living instruments, breathing instruments,
Servants Are At the word of Another, they Are not (sui Juris) in their own power Therefore Aristotle calls Servants, living tools, or living Instruments, breathing Instruments,
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but their owne bellies, they serve their owne lusts, divers lusts and pleasures; Job is not such an one, he is my servant. Many are Satans servants;
but their own bellies, they serve their own Lustiest, diverse Lustiest and pleasures; Job is not such an one, he is my servant. Many Are Satan Servants;
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First, by the right of election they are Gods chosen servants, as Paul is called a chosen vessell, that is, a chosen servant, to carry the name of God. 2. They are Gods servants by the right of purchase;
First, by the right of election they Are God's chosen Servants, as Paul is called a chosen vessel, that is, a chosen servant, to carry the name of God. 2. They Are God's Servants by the right of purchase;
Thirdly, My servant, by way of Covenant, Job was Gods Covenant servant, God and he had (as it were) sealed Indentures. Job entered into Covenant with God, that he would performe the duty of a servant,
Thirdly, My servant, by Way of Covenant, Job was God's Covenant servant, God and he had (as it were) sealed Indentures. Job entered into Covenant with God, that he would perform the duty of a servant,
As the Saints glory in God, when they use this expression, my God and my Lord, my Master and my Christ, this is a kind of glorying and triumphing in God.
As the Saints glory in God, when they use this expression, my God and my Lord, my Master and my christ, this is a kind of glorying and triumphing in God.
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So this expression carieth such a sense in it, Hast thou not considered my servant Job, there is one that I have honour by, one that I rejoyce and glory in, one that I can speake of with much more,
So this expression Carrieth such a sense in it, Hast thou not considered my servant Job, there is one that I have honour by, one that I rejoice and glory in, one that I can speak of with much more,
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And Christ reckoneth that he hath not only worke done him, but honour done him by his willing people, and therefore he glories in any such, my servant. My servant Job.
And christ Reckoneth that he hath not only work done him, but honour done him by his willing people, and Therefore he Glories in any such, my servant. My servant Job.
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and the speciall love that God had of and bare to Christ. See it eminently in that place, Exod. 33.12. where Moses speakes thus unto God, Yet thou hast said I know thee by name ;
and the special love that God had of and bore to christ. See it eminently in that place, Exod 33.12. where Moses speaks thus unto God, Yet thou hast said I know thee by name;
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and the names of all the men in the world, but he doth not know all by name. Therefore the Scripture assures us, that God hath the names of none written,
and the names of all the men in the world, but he does not know all by name. Therefore the Scripture assures us, that God hath the names of none written,
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but the names of his owne, as Moses saith in the former Chapter, If thou wilt not forgive the sinne of this people, blot me, I pray thee, out of thy Booke which thou hast written.
but the names of his own, as Moses Says in the former Chapter, If thou wilt not forgive the sin of this people, blot me, I pray thee, out of thy Book which thou hast written.
Hast thou not considered my servant Job, that there is none like him in the Earth, &c. We reade before at the end of the 3d. verse, that Job in reference to his riches was the greatest of all the men of the East:
Hast thou not considered my servant Job, that there is none like him in the Earth, etc. We read before At the end of the 3d. verse, that Job in Referente to his riches was the greatest of all the men of the East:
This we may understand first as a cause or reason why Job fell under the speciall consideration or observation of Satan, Hast thou not considered my servant Job, because (so some render that particle) or in a much, or for that, there is not the like to him in the Earth.
This we may understand First as a cause or reason why Job fell under the special consideration or observation of Satan, Hast thou not considered my servant Job, Because (so Some render that particle) or in a much, or for that, there is not the like to him in the Earth.
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If a man walke in the streets, or come into a house, who is of an extraordinary tallnesse, some will aske the question, did you not observe such a man,
If a man walk in the streets, or come into a house, who is of an extraordinary tallness, Some will ask the question, did you not observe such a man,
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as the matter which Satan should consider and observe in Job. Hast thou not considered my servant Job, sc. in this thing, that there is not a man upon the earth like to him? Hast thou not taken notice of this in him? Thou who hast looked over all men,
as the matter which Satan should Consider and observe in Job. Hast thou not considered my servant Job, sc. in this thing, that there is not a man upon the earth like to him? Hast thou not taken notice of this in him? Thou who hast looked over all men,
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and hast (as it were) sifted all mens manners, hast thou not observed thus much, that there is not such a man upon the earth as Job? Hath not that fallen under thy observation.
and hast (as it were) sifted all men's manners, hast thou not observed thus much, that there is not such a man upon the earth as Job? Hath not that fallen under thy observation.
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So now in the words [ There is none like him ] there is a secret advancing of the praise of Job. For there is nothing that can be spoken more to the praise of a man then this, to say that there is none like him.
So now in the words [ There is none like him ] there is a secret advancing of the praise of Job. For there is nothing that can be spoken more to the praise of a man then this, to say that there is none like him.
As the Scripture (we know) sets forth the wonderfull praises of God, Exod. 15.11. Who is like unto thee O Lord, amongst the gods? Who is like thee? Which is resolved into the negative, there is none amongst the gods like unto thee, there is none like unto thee.
As the Scripture (we know) sets forth the wonderful praises of God, Exod 15.11. Who is like unto thee Oh Lord, among the God's? Who is like thee? Which is resolved into the negative, there is none among the God's like unto thee, there is none like unto thee.
This is the high praise of God. Mic. 7.18. Who is a God like unto thee, that pardoneth iniquity? It is the highest commendation of God to say, there is none like him, to set him above all creatures.
This is the high praise of God. Mic. 7.18. Who is a God like unto thee, that Pardoneth iniquity? It is the highest commendation of God to say, there is none like him, to Set him above all creatures.
We wil take it therfore in reference to all the Saints that were then upon the earth, there was not such a godly man upon the earth, none like unto him:
We will take it Therefore in Referente to all the Saints that were then upon the earth, there was not such a godly man upon the earth, none like unto him:
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and there is a likenesse of Equality. When it is said here, that in the Earth there was none like to Job, you must not understand it of a likenesse of quality,
and there is a likeness of Equality. When it is said Here, that in the Earth there was none like to Job, you must not understand it of a likeness of quality,
The meanest Saint hath the same mind and the same quality in reference to his new nature that is in God himselfe or in Christ, he is like to God, God begetteth all his owne children in his owne likenesse.
The Meanest Saint hath the same mind and the same quality in Referente to his new nature that is in God himself or in christ, he is like to God, God begetteth all his own children in his own likeness.
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We have the very same words applyed to Ahab in wickednesse, 1 King. 21.25. But there was none like to Ahab, which did sell himselfe to worke wickednesse in the sight of the Lord.
We have the very same words applied to Ahab in wickedness, 1 King. 21.25. But there was none like to Ahab, which did fell himself to work wickedness in the sighed of the Lord.
for all have the same sinfull qualities, but there was none like him in equality of wickednesse, Ahab was a None-such, he was a Giant in wickednesse, none were growne to such a stature of wickednesse as Ahab. In the same manner we must understand this concerning Job, none did reach to him in the equality of his graces, in the stature of the inward man, Job had out-growne all the world in grace at that time.
for all have the same sinful qualities, but there was none like him in equality of wickedness, Ahab was a Nonesuch, he was a Giant in wickedness, none were grown to such a stature of wickedness as Ahab. In the same manner we must understand this Concerning Job, none did reach to him in the equality of his graces, in the stature of the inward man, Job had outgrown all the world in grace At that time.
And it may be a Question whether we are to understand this of Jobs preheminence in the ganerall or in regard of some one particular grace? We reade of Solomon that there was none like him, Neh. 13.26. Among many Nations was there no King like him who was beloved of his God.
And it may be a Question whither we Are to understand this of Jobs pre-eminence in the ganerall or in regard of Some one particular grace? We read of Solomon that there was none like him, Neh 13.26. Among many nations was there no King like him who was Beloved of his God.
There was no King like to Solomon, but he restraineth it to this, who was beloved of his God, none to whom God did so much communicate himselfe as to Solomon, none like to Solomon in wisedome and knowledge, in those revelations and intimate communions that God had with him, he was as it were Gods darling, as his other Name Jedediah importeth.
There was no King like to Solomon, but he restraineth it to this, who was Beloved of his God, none to whom God did so much communicate himself as to Solomon, none like to Solomon in Wisdom and knowledge, in those revelations and intimate communions that God had with him, he was as it were God's darling, as his other Name jedidiah imports.
Then it is said of Hezekiah (see another instance,) 2 King. 18.5. That he trusted in the Lord God of Israel, so that after him was none like him among all the Kings of Judah.
Then it is said of Hezekiah (see Another instance,) 2 King. 18.5. That he trusted in the Lord God of Israel, so that After him was none like him among all the Kings of Judah.
Now this we must understand of some one particular especially, that is, of his trusting in the Lord, in regard of his trusting so firmely in God, he went beyond all the Kings that came after him, there was none did so perfectly trust in God:
Now this we must understand of Some one particular especially, that is, of his trusting in the Lord, in regard of his trusting so firmly in God, he went beyond all the Kings that Come After him, there was none did so perfectly trust in God:
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if you change these ancient customes you will make your people mutinie, this serpent was of God, it was made in the wildernesse, &c. Yet saith he, I see it is abused to Idolatry, I care not for all that you say, I will trust in the Lord how ever it goe.
if you change these ancient customs you will make your people mutiny, this serpent was of God, it was made in the Wilderness, etc. Yet Says he, I see it is abused to Idolatry, I care not for all that you say, I will trust in the Lord how ever it go.
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Yet afterward it was said concerning Josiah, 2 King. 23. 25. That like unto him was there no King before him, that turned to the Lord with all his heart,
Yet afterwards it was said Concerning Josiah, 2 King. 23. 25. That like unto him was there no King before him, that turned to the Lord with all his heart,
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Josiah's reformation was the most perfect reformation that was made by all the Kings of Judah, and so in that particular, in regard of his great zeale for God there was no King before him, like him.
Josiah's Reformation was the most perfect Reformation that was made by all the Kings of Judah, and so in that particular, in regard of his great zeal for God there was no King before him, like him.
As it is said of Noah, he was a just man, and perfect in his generations, he was the justest man of all that age, the most righteous of all that generation: so was Job in his.
As it is said of Noah, he was a just man, and perfect in his generations, he was the Justest man of all that age, the most righteous of all that generation: so was Job in his.
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although it be a truth, that he had one grace, for which he was cryed up in Scripture more then for others, to wit, Patience, Have you not heard of the patience of Job? But we may take it for the whole latitude of Jobs holinesse and graces,
although it be a truth, that he had one grace, for which he was cried up in Scripture more then for Others, to wit, Patience, Have you not herd of the patience of Job? But we may take it for the Whole latitude of Jobs holiness and graces,
and there was not at that time such a man upon the earth as Job: And so God himselfe seemeth to expound it, he doth not confine this to some one point,
and there was not At that time such a man upon the earth as Job: And so God himself seems to expound it, he does not confine this to Some one point,
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but saith, Hast thou not considered my servant Job, that there is none like him in the earth? a perfect and upright man, one that feareth God and escheweth evill? God addeth this by way of exposition, what he meaneth by a man to whom there was none like, who had no match upon the earth.
but Says, Hast thou not considered my servant Job, that there is none like him in the earth? a perfect and upright man, one that fears God and escheweth evil? God adds this by Way of exposition, what he means by a man to whom there was none like, who had no match upon the earth.
All his servants come not to the like pitch, to the like hight, here is one that is beyond them all, My servant Job, not a man like him upon the earth.
All his Servants come not to the like pitch, to the like hight, Here is one that is beyond them all, My servant Job, not a man like him upon the earth.
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It did not satisfie Job that he had gotten to such a degree, to such a frame and temper of heart, to such a course of holinesse as his neighbours or bretheren that were good, had attained unto,
It did not satisfy Job that he had got to such a degree, to such a frame and temper of heart, to such a course of holiness as his neighbours or brethren that were good, had attained unto,
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He knoweth fully and clearely what the temper of your hearts and spirits are, just as the history and relation of Job was, such is Gods testimony of him to a tittle.
He Knoweth Fully and clearly what the temper of your hearts and spirits Are, just as the history and Relation of Job was, such is God's testimony of him to a tittle.
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You shall see and heare a testimony from God before men and Angels concerning your selves to the uttermost, what you are in all godly and gracious perfections.
You shall see and hear a testimony from God before men and Angels Concerning your selves to the uttermost, what you Are in all godly and gracious perfections.
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and so the sense here may be, doth Job feare God in vaine ? No he doth not, he hath his end, he looked for riches, that he intended in taking up the service of God, and that he hath attained.
and so the sense Here may be, does Job Fear God in vain? No he does not, he hath his end, he looked for riches, that he intended in taking up the service of God, and that he hath attained.
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Secondly, It is interpreted by, without cause, Doth Job feare God without cause? so the word is translated, Psal. 35.7. where David complaining of his enemies, saith, without cause have they hid for me their net in a pit, which without cause they have digged for my soule.
Secondly, It is interpreted by, without cause, Does Job Fear God without cause? so the word is translated, Psalm 35.7. where David complaining of his enemies, Says, without cause have they hid for me their net in a pit, which without cause they have dug for my soul.
According to this sense, when Satan saith doth Job feare God for nought? namely, without cause, it is as if he had said, The Lord hath given Job reason enough, he hath given him cause enough to doe what he doth;
According to this sense, when Satan Says does Job Fear God for nought? namely, without cause, it is as if he had said, The Lord hath given Job reason enough, he hath given him cause enough to do what he does;
Or thirdly, The word is translated by Gratis (as we expresse it) to doe a thing gratis, that is to doe a thing without any reward, without any price, or without pay.
Or Thirdly, The word is translated by Gratis (as we express it) to do a thing gratis, that is to do a thing without any reward, without any price, or without pay.
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Laban saith to Jacob when he was come to him, to serve him, Thou art my kinsman, shouldest thou therefore serve me for nought? that is, shouldest thou serve me gratis, or without wages,
Laban Says to Jacob when he was come to him, to serve him, Thou art my kinsman, Shouldst thou Therefore serve me for nought? that is, Shouldst thou serve me gratis, or without wages,
as he explaines his meaning in the next words, tell me what shall thy wages be? So that to doe a thing for nought, is to doe a thing without wages, without price.
as he explains his meaning in the next words, tell me what shall thy wages be? So that to do a thing for nought, is to do a thing without wages, without price.
So here we may take in this sense to fill up the forme, doth Job serve God gratis? doth he serve God without price or without pay? Surely no, thou hast given him sufficient hyre, wages sufficient for all his service, Job doth not serve thee gratis, out of good will and affection to thee,
So Here we may take in this sense to fill up the Form, does Job serve God gratis? does he serve God without price or without pay? Surely no, thou hast given him sufficient hire, wages sufficient for all his service, Job does not serve thee gratis, out of good will and affection to thee,
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Lord thou doest enquire of me whether I had considered thy servant Job? I confesse I have, and I must needs acknowledge that he is a man very diligent and zealous in thy worship and service;
Lord thou dost inquire of me whither I had considered thy servant Job? I confess I have, and I must needs acknowledge that he is a man very diligent and zealous in thy worship and service;
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no marvaile if Job be willing to doe whatsoever thou commandest, whenas thou bestowest upon Job whatsoever he desireth. Thou seemest as it were to neglect all other men,
no marvel if Job be willing to do whatsoever thou Commandest, whenas thou bestowest upon Job whatsoever he Desires. Thou seemest as it were to neglect all other men,
Is it any great matter, that he who hath received a flocke of seven thousand Sheepe from thee, should offer a few, 7. or 10. to thee in sacrifice? Is it any great matter that he should give some of his fleeces to cloath the poore, who hath received from thee so many thousands to cloath and enrich himselfe? Is it a strange thing that he should feede a few that hath 500 yoake of Oxen? Is not Job well hired to worke for thee? doth he feare God for nought who hath recived all these?
Is it any great matter, that he who hath received a flock of seven thousand Sheep from thee, should offer a few, 7. or 10. to thee in sacrifice? Is it any great matter that he should give Some of his fleeces to cloth the poor, who hath received from thee so many thousands to cloth and enrich himself? Is it a strange thing that he should feed a few that hath 500 yoke of Oxen? Is not Job well hired to work for thee? does he Fear God for nought who hath received all these?
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Yet a little more distinctly for the opening of this expression, I shall give you Satans sense in three notable falsities or lyes, which he twists up together in this one speech, Doth Job feare God for nought?
Yet a little more distinctly for the opening of this expression, I shall give you Satan sense in three notable falsities or lies, which he twists up together in this one speech, Does Job Fear God for nought?
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for as there is no affliction, so there is no outward blessing can change the heart or bring it about unto God, They did not serve the Lord in the abundance of all things, Deut. 28.47. Abundance doth not draw the heart unto God.
for as there is no affliction, so there is no outward blessing can change the heart or bring it about unto God, They did not serve the Lord in the abundance of all things, Deuteronomy 28.47. Abundance does not draw the heart unto God.
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yet that glorious Angelicall estate wherein thou wast created, could not keepe thee in the compasse of obedience, thou diddest rebell in the abundance of all blessings,
yet that glorious Angelical estate wherein thou wast created, could not keep thee in the compass of Obedience, thou didst rebel in the abundance of all blessings,
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Satan makes bargaines to hire men to his service, as he did with Christ, Mat. 4.9. All these things will I give thee, if thou wilt fall downe and worship mee.
Satan makes bargains to hire men to his service, as he did with christ, Mathew 4.9. All these things will I give thee, if thou wilt fallen down and worship me.
Then there is a third sense full of falsehood, which Satan casteth upon Iob, Doeth Job feare God for nought? that is, Iob hath a byas in all that he doth, he is carryed by the gaine of godlinesse, not by any delight in godlinesse thus to serve God.
Then there is a third sense full of falsehood, which Satan Cast upon Job, Doth Job Fear God for nought? that is, Job hath a bias in all that he does, he is carried by the gain of godliness, not by any delight in godliness thus to serve God.
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Malice will say when a man doth well, it is true he doth it, but it is for vaine glory, it is to be seene of men, it is for his own ends, it is for gaine;
Malice will say when a man does well, it is true he does it, but it is for vain glory, it is to be seen of men, it is for his own ends, it is for gain;
How faire a cover did Christ himselfe put upon the foulest act that ever was in the world, upon his own crucifying, Father forgive them, they know not what they doe ;
How fair a cover did christ himself put upon the Foulest act that ever was in the world, upon his own crucifying, Father forgive them, they know not what they do;
they make a trade with God, they doe not serve God, it is not Obedientia, but Mercatura, as one expresseth it, it is merchandizing with God, not obeying him.
they make a trade with God, they do not serve God, it is not Obedientia, but Mercatura, as one Expresses it, it is Merchandising with God, not obeying him.
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A Heathen Poet observed it as a brand of Infamy upon the age wherein he lived, that most did repent that they had done good or were good gratis or for nought, that the price of all good actions fell in their esteeme, unlesse they could raise themselves.
A Heathen Poet observed it as a brand of Infamy upon the age wherein he lived, that most did Repent that they had done good or were good gratis or for nought, that the price of all good actions fell in their esteem, unless they could raise themselves.
But here a Question will arise, and I shall a little debate it, because it doth further cleare the maine point, May we not have respect to our owne good or unto the benefit we shall receive from God? Is it unlawfull to have an eye to our owne advantage,
But Here a Question will arise, and I shall a little debate it, Because it does further clear the main point, May we not have respect to our own good or unto the benefit we shall receive from God? Is it unlawful to have an eye to our own advantage,
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Therefore we find still, that when God hath bestowed many outward blessings upon any, either persons or Nations, he chargeth an acknowledgement upon them, Hos. 2.8. She did not know that I gave her corne and wine and oyle, and multiplyed her silver and gold which she bestowed upon Baal, therefore I will come and recover it, saith God. You having received this, you ought to have served me with it.
Therefore we find still, that when God hath bestowed many outward blessings upon any, either Persons or nations, he charges an acknowledgement upon them, Hos. 2.8. She did not know that I gave her corn and wine and oil, and multiplied her silver and gold which she bestowed upon Baal, Therefore I will come and recover it, Says God. You having received this, you ought to have served me with it.
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How is it then that thou hast despised the Commandement of the Lord, to doe evill in his sight? As if he should say, the more I bestowed upon thee, the more obligations thou shouldest feele thy selfe under to obey me faithfully.
How is it then that thou hast despised the Commandment of the Lord, to do evil in his sighed? As if he should say, the more I bestowed upon thee, the more obligations thou Shouldst feel thy self under to obey me faithfully.
In the third place, it is lawfull to have some respect to benefits both received and promised by way of Motive and incouragement to stir us up and quicken us, either in doing or in suffering for God. Moses, Heb. 11.26. had respect to the recompence of reward, therefore it is not unlawfull; and Christ himselfe, Heb. 12.2. looking at the joy that was set before him.
In the third place, it is lawful to have Some respect to benefits both received and promised by Way of Motive and encouragement to stir us up and quicken us, either in doing or in suffering for God. Moses, Hebrew 11.26. had respect to the recompense of reward, Therefore it is not unlawful; and christ himself, Hebrew 12.2. looking At the joy that was Set before him.
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or as much as to Christ, is to have no respect at all to Christ. Thus when the Sichemites, Gen. 34.23. admitted of circumcision, and so gave up themselves as a Covenant-people to God, here was all the argument they proposed to themselves, Shall not their cattell and their substance and every beast of theirs be ours? What beasts were these Sichemites, what shadowes of Religion, who would take upon them this badge of Religion for the gaine of beasts and worldly substance? Such pure respects to our selves, defile all our services and render our persons odious unto God.
or as much as to christ, is to have no respect At all to christ. Thus when the Sichemites, Gen. 34.23. admitted of circumcision, and so gave up themselves as a Covenant people to God, Here was all the argument they proposed to themselves, Shall not their cattle and their substance and every beast of theirs be ours? What beasts were these Sichemites, what shadows of Religion, who would take upon them this badge of Religion for the gain of beasts and worldly substance? Such pure respects to our selves, defile all our services and render our Persons odious unto God.
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and then we may set our desires of Heaven and glory on the right hand, we may set the feare of hell and the avoyding of misery on the left hand, we may set our desires of enjoying outward comforts here in the world at the foot-stoole.
and then we may Set our Desires of Heaven and glory on the right hand, we may Set the Fear of hell and the avoiding of misery on the left hand, we may Set our Desires of enjoying outward comforts Here in the world At the footstool.
but not as causes of our holinesse, or we may eye these as media, through which to see the bounty and goodnesse of God, not as objecta on which to fixe and terminate our desires.
but not as Causes of our holiness, or we may eye these as media, through which to see the bounty and Goodness of God, not as Objecta on which to fix and terminate our Desires.
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and how we may carry our respects in the service of God to outward blessings, whether received or promised. It followeth. Verse 10. Hast thou not made an hedge about him and about his house, and about all that he hath on every side? Thou hast blessed the worke of his hands and his substance is increased in the land.
and how we may carry our respects in the service of God to outward blessings, whither received or promised. It follows. Verse 10. Hast thou not made an hedge about him and about his house, and about all that he hath on every side? Thou hast blessed the work of his hands and his substance is increased in the land.
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He casts up the particulars of Gods benefits conferred on Job, and they amount to a great summe. 1. Hee hath an hedge about him, that is somewhat. 2. He hath blessed him that's more: 3. He doth increase and multiply, there's the highest degree of outward happinesse.
He Cast up the particulars of God's benefits conferred on Job, and they amount to a great sum. 1. He hath an hedge about him, that is somewhat. 2. He hath blessed him that's more: 3. He does increase and multiply, there's the highest degree of outward happiness.
Thirdly, here is also an increase or multiplication, he was not only blessed to keepe himselfe and all he had in the state and plight wherein he stood,
Thirdly, Here is also an increase or multiplication, he was not only blessed to keep himself and all he had in the state and plighted wherein he stood,
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First, He speaks here of his protection, hast thou not made an hedge about him? Some render it, Hast thou not made a wall about him? Or, Hast thou not made a trench about him? It is an elegant Metaphor frequent in Scripture, shewing that as when a field is well hedg'd,
First, He speaks Here of his protection, hast thou not made an hedge about him? some render it, Hast thou not made a wall about him? Or, Hast thou not made a trench about him? It is an elegant Metaphor frequent in Scripture, showing that as when a field is well hedged,
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So verse 5. when God is angry with his vineyard and will destroy i•, it is thus exprest, I will (saith he) take away the hedge thereof, that is, I will take away my protection from it.
So verse 5. when God is angry with his vineyard and will destroy i•, it is thus expressed, I will (Says he) take away the hedge thereof, that is, I will take away my protection from it.
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so Psal. 18. (all those are words of protection) vers. 2. Thou art my rocke and my fortresse, my deliverer, my strength, my buckler, the horne of my salvation,
so Psalm 18. (all those Are words of protection) vers. 2. Thou art my rock and my fortress, my deliverer, my strength, my buckler, the horn of my salvation,
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and my high Tower, &c. There God was the hedge, here God makes the hedge, God hath not put out this hedg to others to make, but he makes it himselfe; Satan observes as much.
and my high Tower, etc. There God was the hedge, Here God makes the hedge, God hath not put out this hedge to Others to make, but he makes it himself; Satan observes as much.
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Sometime God doth make one man to be a hedge or a defence to another. The servants of Naball said of David, 1 Sam. 25.16. That he had been a wall unto them both by night and day ;
Sometime God does make one man to be a hedge or a defence to Another. The Servants of Nabal said of David, 1 Sam. 25.16. That he had been a wall unto them both by night and day;
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Here was a hedge, first about his Person, that was the inmost hedge, or the inmost wall, in these words, Hast thou not made an hedge about him? That is,
Here was a hedge, First about his Person, that was the inmost hedge, or the inmost wall, in these words, Hast thou not made an hedge about him? That is,
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and that is exprest to be about his Family, Hast thou not made an hedge about him and about his house? By house we are not to understand the materiall house of stone or timber, the edifice in which Job dwelt,
and that is expressed to be about his Family, Hast thou not made an hedge about him and about his house? By house we Are not to understand the material house of stone or timber, the edifice in which Job dwelled,
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Hast thou not made an hedge about him, and about his house, and about all that he hath on every side? It is not only said, thou hast made an hedge about him,
Hast thou not made an hedge about him, and about his house, and about all that he hath on every side? It is not only said, thou hast made an hedge about him,
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but to say he made an hedge about him on every side, here is exprest an extraordinary care, that God had not left the least gappe for Satan or for any annoyance to come in unto Job. There is not the least breach, the least hole, thou hast hedged him round about on every side, whereby the wonderfull safety of Job, his family and estate is set out under the protection of God.
but to say he made an hedge about him on every side, Here is expressed an extraordinary care, that God had not left the least gap for Satan or for any annoyance to come in unto Job. There is not the least breach, the least hold, thou hast hedged him round about on every side, whereby the wonderful safety of Job, his family and estate is Set out under the protection of God.
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Then againe, if we consider the matter of Satans speech, it is a truth and a most comfortable truth, a truth full of consolation to the people of God, Hast thou not made an hedge about him and about his house,
Then again, if we Consider the matter of Satan speech, it is a truth and a most comfortable truth, a truth full of consolation to the people of God, Hast thou not made an hedge about him and about his house,
For as it is said concerning Judas about his care for the poore, when he would have had the oyntment sold and given to the poore, This he said (saith the Text) not that he cared for the poore,
For as it is said Concerning Judas about his care for the poor, when he would have had the ointment sold and given to the poor, This he said (Says the Text) not that he cared for the poor,
but he doth this only for his owne advantage, that hereby he may lessen the service and blemish the obedience of Job, because he received so much care and love from God.
but he does this only for his own advantage, that hereby he may lessen the service and blemish the Obedience of Job, Because he received so much care and love from God.
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or that he would speake a word of truth (for he hath nothing but lyes in his heart, there is a lye in his heart when there is truth in his mouth.) He never speakes truth but to deceive and doe hurt by it.
or that he would speak a word of truth (for he hath nothing but lies in his heart, there is a lie in his heart when there is truth in his Mouth.) He never speaks truth but to deceive and do hurt by it.
So when we reade that God was faine to make wall after wall, to make hedge after hedge about the person, the family, the estate of Job, it sheweth that the devill had an ill eye upon Job and upon all that was Jobs ;
So when we read that God was feign to make wall After wall, to make hedge After hedge about the person, the family, the estate of Job, it shows that the Devil had an ill eye upon Job and upon all that was Jobs;
There is no meere creature could be strength and security enough for us against our great malicious and mighty enemies, therefore God himselfe either is or makes the hedge.
There is no mere creature could be strength and security enough for us against our great malicious and mighty enemies, Therefore God himself either is or makes the hedge.
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Not only are their children precious, but every thing that's called theirs, their servants, their houshold, their cattell, their Oxen, their Asses, whatsoever they have is all precious in the sight of God. Lastly, Observe,
Not only Are their children precious, but every thing that's called theirs, their Servants, their household, their cattle, their Oxen, their Asses, whatsoever they have is all precious in the sighed of God. Lastly, Observe,
if they cannot get all, they will get a haire if they can, why else is it exprest that the very haires of their heads are numbred? Those words at once intimate, Gods care of all, and Satans malice against all.
if they cannot get all, they will get a hair if they can, why Else is it expressed that the very hairs of their Heads Are numbered? Those words At once intimate, God's care of all, and Satan malice against all.
and there is a popular or ordinary blessing, to wish well to another is to blesse another, every time we pray for our friends, we blesse our friends. So man from man. Secondly, Man blesseth God;
and there is a popular or ordinary blessing, to wish well to Another is to bless Another, every time we pray for our Friends, we bless our Friends. So man from man. Secondly, Man Blesses God;
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Mans blessing unto man, it is only a wish, an optative blessing, but Gods blessing unto man is an operative blessing as Aquinas expresseth it, Dei benedicere est benefacere, when God wisheth us good he doth us good.
men blessing unto man, it is only a wish, an optative blessing, but God's blessing unto man is an operative blessing as Aquinas Expresses it, Dei benedicere est benefacere, when God wishes us good he does us good.
that is, thou hast caused him to prosper and thrive in what he undertakes, as we shall see in the object of the blessing, Thou hast blessed the worke of his hands. The worke of his hands.
that is, thou hast caused him to prosper and thrive in what he undertakes, as we shall see in the Object of the blessing, Thou hast blessed the work of his hands. The work of his hands.
] We are not to understand it strictly for manuall or hand labours, as if Job were a man imployed in ordinary manual services, in the labour of his hands,
] We Are not to understand it strictly for manual or hand labours, as if Job were a man employed in ordinary manual services, in the labour of his hands,
but according to an ordinary use of speech amongst the Hebrewes, and likewise amongst other Nations, by the worke of the hands, is understood any kind of labour, any kind of businesse whatsoever.
but according to an ordinary use of speech among the Hebrews, and likewise among other nations, by the work of the hands, is understood any kind of labour, any kind of business whatsoever.
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Now the worke that Christ had to doe was not a handy worke, yet it did prosper in his hands, that is, he managing and going about it, it did prosper and tooke successe;
Now the work that christ had to doe was not a handy work, yet it did prosper in his hands, that is, he managing and going about it, it did prosper and took success;
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so that beginning and ending, when they set their hands to a businesse, and when they tooke their hands from a businesse, they should be blessed, that is, they should have a through blessing upon all their labours.
so that beginning and ending, when they Set their hands to a business, and when they took their hands from a business, they should be blessed, that is, they should have a through blessing upon all their labours.
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And his substance is increased in the Land. That is the third thing which Satan doth observe here concerning Job, that he was not only blessed in the estate wherein he was,
And his substance is increased in the Land. That is the third thing which Satan does observe Here Concerning Job, that he was not only blessed in the estate wherein he was,
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So the word is used, Exod. 1.12. concerning the people of Israel when they were in Egypt, when they were afflicted, the Text saith, The more they afflicted them, the more they multiplied and grew ;
So the word is used, Exod 1.12. Concerning the people of Israel when they were in Egypt, when they were afflicted, the Text Says, The more they afflicted them, the more they multiplied and grew;
As it is with a river, the more it is stopped, the more it swelleth and breakes all the bankes and bayes, whatsoever is set to hinder the course of it:
As it is with a river, the more it is stopped, the more it Swells and breaks all the banks and bays, whatsoever is Set to hinder the course of it:
So much is meant in that place of Moses when the people of Israel were stopped and hindered from their increase, they like a river did swell over all, they did increase so as they did breake all the bounds.
So much is meant in that place of Moses when the people of Israel were stopped and hindered from their increase, they like a river did swell over all, they did increase so as they did break all the bounds.
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Thus of Job, his substance is increased, it is as if we should say in our language, he had so much that there was no end of, no roome for his substance:
Thus of Job, his substance is increased, it is as if we should say in our language, he had so much that there was no end of, no room for his substance:
as the rich foole said, Luk. 12. when his estate was increased, what shall I doe, my barnes are not big enough? I must pull them downe and build larger, that they may hold my estate.
as the rich fool said, Luk. 12. when his estate was increased, what shall I do, my Barns Are not big enough? I must pull them down and built larger, that they may hold my estate.
So Jobs estate was so increased that the compasse he had for that present could not containe it, he must make new folds for his Sheepe they increased so;
So Jobs estate was so increased that the compass he had for that present could not contain it, he must make new folds for his Sheep they increased so;
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Thou hast blessed (saith he) the worke of his hands, and his substance is increased in the Land. We may observe here first, That all successe in businesse is from the blessing of the Lord.
Thou hast blessed (Says he) the work of his hands, and his substance is increased in the Land. We may observe Here First, That all success in business is from the blessing of the Lord.
Satan speakes very good divinity here, Thou hast blessed: It is from the Lord. It is said of Joseph, Gen. 39.23. That whatsoever he did the Lord made it to prosper.
Satan speaks very good divinity Here, Thou hast blessed: It is from the Lord. It is said of Joseph, Gen. 39.23. That whatsoever he did the Lord made it to prosper.
Others ascribe all to their good Fortune, &c. We see Satan himselfe here preacheth a truth that will confute them, he is more orthodoxe then these practicall Atheists. Satan acknowledgeth, Thou hast blessed. Then againe, we may observe.
Others ascribe all to their good Fortune, etc. We see Satan himself Here Preacheth a truth that will confute them, he is more orthodox then these practical Atheists. Satan acknowledgeth, Thou hast blessed. Then again, we may observe.
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Put these 2 together, Thou hast blessed, and thou hast blessed the worke of his hands, and we may observe from both, That the Lord delighteth to blesse those who are industrious.
Put these 2 together, Thou hast blessed, and thou hast blessed the work of his hands, and we may observe from both, That the Lord delights to bless those who Are Industria.
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Would you be blessed with protection? you must labour to protect your selves. Doe not thinke that the Lord will protect you with your hands in your pockets,
Would you be blessed with protection? you must labour to Pact your selves. Do not think that the Lord will Pact you with your hands in your pockets,
How unbecomming is it for you now to stand still and say, Lord helpe us. We must indeed stand still (as Moses counselled the people, Exod. 14.13.) in regard of feare and diffidence,
How unbecoming is it for you now to stand still and say, Lord help us. We must indeed stand still (as Moses counseled the people, Exod 14.13.) in regard of Fear and diffidence,
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Thou hast blessed him and he is increased: It is the word that followed the first blessing after the Creation, Gen. 1.28. God blessed them and said unto them be fruitfull and multiply. Blessing and multiplying goe together;
Thou hast blessed him and he is increased: It is the word that followed the First blessing After the Creation, Gen. 1.28. God blessed them and said unto them be fruitful and multiply. Blessing and multiplying go together;
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You know what a strong opinion Balak had concerning the blessing of Balaam, Numb. 22.6. I wot (saith he) that he whom thou blessest is blessed, and he whom thou cursest is cursed ;
You know what a strong opinion Balak had Concerning the blessing of balaam, Numb. 22.6. I wot (Says he) that he whom thou blessest is blessed, and he whom thou cursest is cursed;
You know there was a blessed Standard or Banner given to them that came against us in 88. and when that Standard was lifted up that Banner displayed, with the Popes speciall blessing, they accounted, nay called themselves Invincible.
You know there was a blessed Standard or Banner given to them that Come against us in 88. and when that Standard was lifted up that Banner displayed, with the Popes special blessing, they accounted, nay called themselves Invincible.
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But I desire to raise your esteeme of Gods blessing, for it is a certaine truth, That whom God blesseth they are blessed, Gods blessings are fixed and effectuall blessings;
But I desire to raise your esteem of God's blessing, for it is a certain truth, That whom God Blesses they Are blessed, God's blessings Are fixed and effectual blessings;
If God now give us the mercy of protection, if he make the hedge about us and blesse us in these times, we shall be continued and established in the Land;
If God now give us the mercy of protection, if he make the hedge about us and bless us in these times, we shall be continued and established in the Land;
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So that Satan and his instruments, for very envy shall be forced to acknowledge that there is a hedge about us, which they cannot breake through, that there is a wall about us, which they can neither scale nor batter with all their Engins and Artillery.
So that Satan and his Instruments, for very envy shall be forced to acknowledge that there is a hedge about us, which they cannot break through, that there is a wall about us, which they can neither scale nor batter with all their Engines and artillery.
namely the secrets of the heart, (for Satan had nothing to accuse him of, that was in sight, onely he guesseth at his heart;) lest God I say should presently come and check him thus,
namely the secrets of the heart, (for Satan had nothing to accuse him of, that was in sighed, only he guesseth At his heart;) lest God I say should presently come and check him thus,
for his boldnesse and impudence, both in contradicting his testimony and in charging Job with insincerity Satan makes a motion in the next verse, Put forth thine hand now and tauch all that he hath and he will curse thee to thy face:
for his boldness and impudence, both in contradicting his testimony and in charging Job with insincerity Satan makes a motion in the next verse, Put forth thine hand now and Tauch all that he hath and he will curse thee to thy face:
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As if Satan should have said, Lord if you be not satisfied that thus it is with your servant Job, if you will not take my word that he is an hypocrite,
As if Satan should have said, Lord if you be not satisfied that thus it is with your servant Job, if you will not take my word that he is an hypocrite,
So Satan went forth from the presence of the Lord. THis 11th. verse containes Satans motion which he subjoynes to his Answer, vers. 10. But put forth thine hand now.
So Satan went forth from the presence of the Lord. THis 11th. verse contains Satan motion which he subjoins to his Answer, vers. 10. But put forth thine hand now.
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There is great question concerning Jobs integrity, this one experiment will quickly decide and determine it, Touch all that he hath, &c. This motion is grounded (as was before noted) upon on feared deniall of his answer in the former words.
There is great question Concerning Jobs integrity, this one experiment will quickly decide and determine it, Touch all that he hath, etc. This motion is grounded (as was before noted) upon on feared denial of his answer in the former words.
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Now he perceiving the weaknesse or rather indeed the falsenesse, the extreame lye, that was in the Minor, in the Assumption (namely, that the profession and holinesse of Job was grounded onely upon outward things,) he (I say perceiving that) seekes to confirme what he had affirm'd by this motion.
Now he perceiving the weakness or rather indeed the falseness, the extreme lie, that was in the Minor, in the Assump (namely, that the profession and holiness of Job was grounded only upon outward things,) he (I say perceiving that) seeks to confirm what he had affirmed by this motion.
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This now is the logick or the reason, upon which Satan bottomes and inferres this motion, that so he may bring Iob upon a further tryall. Put forth thine hand now.
This now is the logic or the reason, upon which Satan bottoms and infers this motion, that so he may bring Job upon a further trial. Put forth thine hand now.
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The Hebrew is, send forth thy hand. To put foorth the hand, signifies, sometimes to help, and sometimes to hurt. So in Ps. 144.7. send forth thine hand and deliver me.
The Hebrew is, send forth thy hand. To put forth the hand, signifies, sometime to help, and sometime to hurt. So in Ps. 144.7. send forth thine hand and deliver me.
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So that stretching forth, or sending forth, or putting forth the hand (for the words are all used in common to the same sense) signifie to doe a thing for our good and preservation, But usually this putting forth,
So that stretching forth, or sending forth, or putting forth the hand (for the words Are all used in Common to the same sense) signify to do a thing for our good and preservation, But usually this putting forth,
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as in the Prophecy of Isaiah divers times, Chap. 5.25. Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and Chap. 9. three times;
as in the Prophecy of Isaiah diverse times, Chap. 5.25. Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and Chap. 9. three times;
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vers. 12. For all this his anger is not turned away, but his hand is stretched out still: and so at the 17th. verse, and at the 21. verse, His anger is not turned away, but his hand is stretched out still, that is, the Lord is still smiting and afflicting them.
vers. 12. For all this his anger is not turned away, but his hand is stretched out still: and so At the 17th. verse, and At the 21. verse, His anger is not turned away, but his hand is stretched out still, that is, the Lord is still smiting and afflicting them.
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In the 6th of Esther, verse 2. Two men were found in the Chronicle, who sought to lay (or put forth) their hands on the King Ahasuerus, scil. they would have slaine him.
In the 6th of Esther, verse 2. Two men were found in the Chronicle, who sought to lay (or put forth) their hands on the King Ahasuerus, scil. they would have slain him.
The hand of God in Scripture signifies, First the purpose of God, as that, Act. 4.28. They have done whatsoever thy hand and thy counsell determined before to be done, that is, whatsoever according to thy purpose, thou didst determine. 2. The hand of God signifies the Spirit of God, in the mighty actings and workings of it;
The hand of God in Scripture signifies, First the purpose of God, as that, Act. 4.28. They have done whatsoever thy hand and thy counsel determined before to be done, that is, whatsoever according to thy purpose, thou didst determine. 2. The hand of God signifies the Spirit of God, in the mighty actings and workings of it;
so a Spirit of prophecy is called the hand of God, Ezek. 1.3. The hand of the Lord was there upon me ; And Ezek. 37.1. The hand of the Lord was upon me, that is, the Spirit of the Lord, a mighty power of prophecy was upon me:
so a Spirit of prophecy is called the hand of God, Ezekiel 1.3. The hand of the Lord was there upon me; And Ezekiel 37.1. The hand of the Lord was upon me, that is, the Spirit of the Lord, a mighty power of prophecy was upon me:
So likewise a spirit of strength that is upon a man, is called the hand of God, 1 King. 18. ult. The hand of the Lord was upon Elijah and he girt up his loynes and ran before Ahab.
So likewise a Spirit of strength that is upon a man, is called the hand of God, 1 King. 18. ult. The hand of the Lord was upon Elijah and he girded up his loins and ran before Ahab.
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This hand God put forth before, for Job. Againe, It is put for his correcting-power: as Psal. 32.4. His hand was heavy upon me, that is, the afflicting hand of God was heavy upon me.
This hand God put forth before, for Job. Again, It is put for his correcting-power: as Psalm 32.4. His hand was heavy upon me, that is, the afflicting hand of God was heavy upon me.
It is put thirdly for a revenging hand, for a wrathfull hand, by which he doth destroy and breake in peeces those who are his enemies, Heb. 10.31. It is a fearefull thing to fall into the hands of the living God.
It is put Thirdly for a revenging hand, for a wrathful hand, by which he does destroy and break in Pieces those who Are his enemies, Hebrew 10.31. It is a fearful thing to fallen into the hands of the living God.
but it is a fearefull thing to fall into the hands of God, when he commeth in wrath to take vengeance of those who contemptuously despise his mercy, as there it is expressed.
but it is a fearful thing to fallen into the hands of God, when he comes in wrath to take vengeance of those who contemptuously despise his mercy, as there it is expressed.
Now here when Satan saith, Put forth thy hand, that is thine hand of power: Satan intendeth not that God should put forth the hand of his power to protect, nor barely to correct:
Now Here when Satan Says, Put forth thy hand, that is thine hand of power: Satan intends not that God should put forth the hand of his power to Pact, nor barely to correct:
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He desireth more then barely a correcting or chastising hand upon Job, he would have his revenging hand, his breaking, his destroying hand, as we shall see afterward.
He Desires more then barely a correcting or chastising hand upon Job, he would have his revenging hand, his breaking, his destroying hand, as we shall see afterwards.
So it may seem Satan here meanes, when he saith, put forth thine hand, that is, doe it thine owne selfe, let no other have the handling of Job, but thy selfe.
So it may seem Satan Here means, when he Says, put forth thine hand, that is, do it thine own self, let no other have the handling of Job, but thy self.
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So that place is translated, Psal. 17.14. Deliver my soule from the wicked which is thy Sword (you see a wicked man is Gods Sword) and from men which are thy hand.
So that place is translated, Psalm 17.14. Deliver my soul from the wicked which is thy Sword (you see a wicked man is God's Sword) and from men which Are thy hand.
but our translation may very well carry the sense of the Originall in it, from men which are thy hand, as Nebuchadnezzar that wicked King is called Gods servant, Jer. 43.10. I will send and take Nebuchadnezzar my servant ;
but our Translation may very well carry the sense of the Original in it, from men which Are thy hand, as Nebuchadnezzar that wicked King is called God's servant, Jer. 43.10. I will send and take Nebuchadnezzar my servant;
So then, Put forth thine hand, it may be understood (I say) either immediately or mediately, doe it by thy selfe or doe it by Instruments, strike him thy selfe,
So then, Put forth thine hand, it may be understood (I say) either immediately or mediately, do it by thy self or do it by Instruments, strike him thy self,
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we translate it, referring to the present importunity and instancy of Satan, put forth thine hand now, let not this businesse sleepe, let it not be deferred a minute, a moment, let commission goe out speedily to afflict Job. And touch all that he hath.
we translate it, referring to the present importunity and instancy of Satan, put forth thine hand now, let not this business sleep, let it not be deferred a minute, a moment, let commission go out speedily to afflict Job. And touch all that he hath.
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and so Job doth expresse all the afflictions that fell upon him at the last only by touching, Job 19.21. Have pitty upon me, have pitty upon me, O yee my friends, for the hand of God hath touched me.
and so Job does express all the afflictions that fell upon him At the last only by touching, Job 19.21. Have pity upon me, have pity upon me, Oh ye my Friends, for the hand of God hath touched me.
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and his body was full of diseases, and his soule was full of horrour, and all this he doth expresse by this, the hand of the Lord hath touched me. So Psalm. 73.14. To be touched signifies the greatest affliction, All the day long (saith David) have I been plagued.
and his body was full of diseases, and his soul was full of horror, and all this he does express by this, the hand of the Lord hath touched me. So Psalm. 73.14. To be touched signifies the greatest affliction, All the day long (Says David) have I been plagued.
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Abimelech charged all his people, saying, he that toucheth this man or his wife, shall surely be put to death, that is, he that doth them the least hurt or wrong. So at the 19th verse, in that agreement betweene Abimelech and Isaac, they conclude thus, That thou wilt do us no hurt,
Abimelech charged all his people, saying, he that touches this man or his wife, shall surely be put to death, that is, he that does them the least hurt or wrong. So At the 19th verse, in that agreement between Abimelech and Isaac, they conclude thus, That thou wilt do us no hurt,
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Any thing on this side doing of good to them, had bin touching of them. We find the like expression in Ps. 105.15. where the Psalmist speaking of Gods extraordinary care of his people.
Any thing on this side doing of good to them, had been touching of them. We find the like expression in Ps. 105.15. where the Psalmist speaking of God's extraordinary care of his people.
yet here it is meant of the people of God in generall, they are Gods annoynted (as the context clearely carries it) for they have all received Unction from God,
yet Here it is meant of the people of God in general, they Are God's anointed (as the context clearly carries it) for they have all received Unction from God,
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Destroy him, undoe him by your touching. He speakes by the figure NONLATINALPHABET, which is when we go lesse in our expressions then in our intentions,
Destroy him, undo him by your touching. He speaks by the figure, which is when we go less in our expressions then in our intentions,
Touch all that he hath, that is, all his estate, all his possessions, his children, his family, his cattell, whatsoever belongeth unto Job, let all feele an undoing stroake from thy hand.
Touch all that he hath, that is, all his estate, all his possessions, his children, his family, his cattle, whatsoever belongeth unto Job, let all feel an undoing stroke from thy hand.
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Before I come to that which he undertakes upon the affliction, I shall observe two or three things from the words, thus farre opened. Put forth NOW thine hand.
Before I come to that which he undertakes upon the affliction, I shall observe two or three things from the words, thus Far opened. Put forth NOW thine hand.
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We may note from that, The extreame importunity of Satan to doe mischiefe ; He would not give God a minuts, not a moments respite to consider this thing,
We may note from that, The extreme importunity of Satan to do mischief; He would not give God a minutes, not a moments respite to Consider this thing,
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but doe it now, presently, let him presently be afflicted, he makes haste to destroy, he makes haste to shed bloud, their feet are swift to shed bloud, as the Psalmist speakes.
but do it now, presently, let him presently be afflicted, he makes haste to destroy, he makes haste to shed blood, their feet Are swift to shed blood, as the Psalmist speaks.
God is not put to any stresse to afflict and punish, as Psal. 81.14. I should soone have subdued their enemies and have turned my hand against their adversaries:
God is not put to any stress to afflict and Punish, as Psalm 81.14. I should soon have subdued their enemies and have turned my hand against their Adversaries:
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God expresseth the utter over-throw of the enemies of his people, but by the turning of a hand, if God doe but turne his hand, they are all gone presently, soone subdued;
God Expresses the utter overthrow of the enemies of his people, but by the turning of a hand, if God do but turn his hand, they Are all gone presently, soon subdued;
If he doe but touch the might the pompe the greatnesse, the riches and the power of all those in the world that are opposers of his Church, presently they fall to the ground:
If he do but touch the might the pomp the greatness, the riches and the power of all those in the world that Are opposers of his Church, presently they fallen to the ground:
This touch of Satan, which he desireth might be laid upon Job, is like the touch that many have given to those, who have come into their hands amongst us;
This touch of Satan, which he Desires might be laid upon Job, is like the touch that many have given to those, who have come into their hands among us;
These are the touches of Satan and, the touches of mercilesse men are as like his as themselves are, they thinke there is nothing done unlesse men be undone:
These Are the touches of Satan and, the touches of merciless men Are as like his as themselves Are, they think there is nothing done unless men be undone:
We give the sense of it in a direct affirmation, touch all that he hath and he will, &c. Others put the force of an imprecation to it, Touch all that he hath and see if he doe not curse thee to thy face, that is,
We give the sense of it in a Direct affirmation, touch all that he hath and he will, etc. Others put the force of an imprecation to it, Touch all that he hath and see if he do not curse thee to thy face, that is,
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Indeed Satan is so farre disgraced and damned already, that he hath nothing to loose, he cannot damne himselfe further, he cannot wish any thing to himselfe worse than he already is,
Indeed Satan is so Far disgraced and damned already, that he hath nothing to lose, he cannot damn himself further, he cannot wish any thing to himself Worse than he already is,
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see, if he curse thee not to thy face, that is, see if his heart be not imbittered against thee, see if his tongue be not sharpened to wound thy honour, to reproach thy goodnesse, to accuse thy providence:
see, if he curse thee not to thy face, that is, see if his heart be not imbittered against thee, see if his tongue be not sharpened to wound thy honour, to reproach thy Goodness, to accuse thy providence:
As it is said of those, Isa. 8.21. They shall be hungry and hard bestead ; And what then? They shall fret themselves and curse their King and their God,
As it is said of those, Isaiah 8.21. They shall be hungry and hard besteaded; And what then? They shall fret themselves and curse their King and their God,
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she calls the gods and the starres cruell, she flies in the face of heaven presently, who would serve such gods as these are, that thus slay my son, &c. Satan interprets Job to be a man of the same temper.
she calls the God's and the Stars cruel, she flies in the face of heaven presently, who would serve such God's as these Are, that thus slay my son, etc. Satan interprets Job to be a man of the same temper.
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And endeavours to make out the sense thus, touch all that he hath and thou shalt see he hath blessed thee to thy face, he reades it in the Preterperfect tense, that is,
And endeavours to make out the sense thus, touch all that he hath and thou shalt see he hath blessed thee to thy face, he reads it in the Preterperfect tense, that is,
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but gave thee an outward complemental blessing, because thou didst blesse him outwardly. As the Apostle directs servants, Eph. 6.6. Not with eye service as men pleasers.
but gave thee an outward complemental blessing, Because thou didst bless him outwardly. As the Apostle directs Servants, Ephesians 6.6. Not with eye service as men pleasers.
Satan makes Job an eye-servant to God, or as if, like those of whom Christ complaineth, Math. 15. in the words of the Prophet, He had drawne nigh to God with his lipps,
Satan makes Job an eye-servant to God, or as if, like those of whom christ Complaineth, Math. 15. in the words of the Prophet, He had drawn High to God with his lips,
and make it to speake in the Preterperfect tense, of a thing past, whereas the words are in the future tense, of an act to be done for the time to come, is too much boldnesse with Scripture.
and make it to speak in the Preterperfect tense, of a thing past, whereas the words Are in the future tense, of an act to be done for the time to come, is too much boldness with Scripture.
Therefore though that opinion hath a plausible sense in it, yet I shall lay it by and take the ordinary translation, that he indeed intended this, that Job would breake forth into blasphemous revilings of God,
Therefore though that opinion hath a plausible sense in it, yet I shall lay it by and take the ordinary Translation, that he indeed intended this, that Job would break forth into blasphemous revilings of God,
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but I told him it to his face, plainly, openly before them all, (as it is explained, vers. 14.) I said to Peter before them all, that were then present.
but I told him it to his face, plainly, openly before them all, (as it is explained, vers. 14.) I said to Peter before them all, that were then present.
Jerome (because he would not have Peter receive such an open repoofe, judging it would be a disparagement to Peter, to be rebuked by Paul ) gives a quite contrary sense of those words of Paul; I withstood him to his face, that is saith he, I did speake somewhat roughly to him before them,
Jerome (Because he would not have Peter receive such an open repoofe, judging it would be a disparagement to Peter, to be rebuked by Paul) gives a quite contrary sense of those words of Paul; I withstood him to his face, that is Says he, I did speak somewhat roughly to him before them,
himselfe indeed was afraid least his sonnes had cursed God in their hearts, but for all his nicenesse and seeming feare of his childrens sinning in secret, he will curse thee with impudence, he will not only curse thee in his heart,
himself indeed was afraid lest his Sons had cursed God in their hearts, but for all his niceness and seeming Fear of his Children's sinning in secret, he will curse thee with impudence, he will not only curse thee in his heart,
and what profit is it that we have kept his Ordinance, and that we have walked mournfully before the Lord of Hosts? &c. This is to curse God to his face:
and what profit is it that we have kept his Ordinance, and that we have walked mournfully before the Lord of Hosts? etc. This is to curse God to his face:
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They did only speake against the service of God, and they thought they had not blasphemed God in it, Wherein have we spoken against thee? yes saith God, you have spoken against me, in that you have spoken against and discredited my wayes.
They did only speak against the service of God, and they Thought they had not blasphemed God in it, Wherein have we spoken against thee? yes Says God, you have spoken against me, in that you have spoken against and discredited my ways.
So, if Job had said the wayes of God are unprofitable, and I see now it is in vaine to serve God and to feare him, this had beene blasphemy and cursing of God to his face.
So, if Job had said the ways of God Are unprofitable, and I see now it is in vain to serve God and to Fear him, this had been blasphemy and cursing of God to his face.
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Secondly, To quarrell and be angry with the Providence of God, as if he were not wise or just or good in his dispensations either to particular persons or to the Church, This I say likewise is a cursing, a reproaching of God.
Secondly, To quarrel and be angry with the Providence of God, as if he were not wise or just or good in his dispensations either to particular Persons or to the Church, This I say likewise is a cursing, a reproaching of God.
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When God doth afflict you, then he doth bring you to the touchstone to see whether you are good mettall or no, he doth bring you then to the furnace, to try whether you be drosse or gold, or what you are.
When God does afflict you, then he does bring you to the touchstone to see whither you Are good mettle or no, he does bring you then to the furnace, to try whither you be dross or gold, or what you Are.
then they deny and forsake God, then they draw backe from and betray his truth; what they, such and such men? no not they. Trouble makes the great tryall;
then they deny and forsake God, then they draw back from and betray his truth; what they, such and such men? no not they. Trouble makes the great trial;
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It is an excellent passage in the Church history, concerning Constantius the father of Constantine, that to the end he might try the hearts of his Courtiers, he proclaimed, that all they who would not forsake the worship of the true God, should be banished the Court,
It is an excellent passage in the Church history, Concerning Constantius the father of Constantine, that to the end he might try the hearts of his Courtiers, he proclaimed, that all they who would not forsake the worship of the true God, should be banished the Court,
and should have heavy penalties and fines layed upon them ▪ presently upon this (saith the story) all that were base and came to serve him only for ends, went away, forsooke the true God, and worshipped Idols.
and should have heavy penalties and fines laid upon them ▪ presently upon this (Says the story) all that were base and Come to serve him only for ends, went away, forsook the true God, and worshipped Idols.
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What this exploratorie decree of Constantius effected in his Court, the same did that which the Apostate Julian set forth in good earnest against the Christians.
What this exploratory Decree of Constantius effected in his Court, the same did that which the Apostate Julian Set forth in good earnest against the Christians.
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But presently upon the publication of that decree, they who were indeed Christians, and they who had only the title of Christians, presented themselves,
But presently upon the publication of that Decree, they who were indeed Christians, and they who had only the title of Christians, presented themselves,
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And as it was with Naomi and her two daughters in law, Orpah and Ruth, All the while that she was Naomi, beautifull, and had enough, they both stayed with her:
And as it was with Naomi and her two daughters in law, Orpah and Ruth, All the while that she was Naomi, beautiful, and had enough, they both stayed with her:
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Here was the tryall whether Orpah or Ruth had the sincerer affection to Naomi; Ruth loved her mothers person, Orpah her estate and outward preferments.
Here was the trial whither Orpah or Ruth had the sincerer affection to Naomi; Ruth loved her mother's person, Orpah her estate and outward preferments.
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be it affliction, or be it prosperity, be it comfort or be it sorrow, be it faire weather or be it foule, be it light or be it darknesse they will take their lot with it.
be it affliction, or be it Prosperity, be it Comfort or be it sorrow, be it fair weather or be it foul, be it Light or be it darkness they will take their lot with it.
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The hand (as we before noted) is put for power, and when any thing is put into the hand, it is put into the power or disposition of another, Exod. 4.21. Thou shalt doe all the wonders before Pharaoh which I have put into thy hand. And Joh. 3.35. The Father loveth the Sonne and hath given all things into his hand.
The hand (as we before noted) is put for power, and when any thing is put into the hand, it is put into the power or disposition of Another, Exod 4.21. Thou shalt do all the wonders before Pharaoh which I have put into thy hand. And John 3.35. The Father loves the Son and hath given all things into his hand.
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But often to put or to give into the hand, is for evill, to doe what you will, with persons or things, to punish or to afflict them, Judg. 6.1. God delivered the Israelites into the hand of Midian, that is, he left them to the power of the Midianites, to tyrannize over and vexe them:
But often to put or to give into the hand, is for evil, to do what you will, with Persons or things, to Punish or to afflict them, Judges 6.1. God Delivered the Israelites into the hand of Midian, that is, he left them to the power of the midianites, to tyrannise over and vex them:
The children of Israel required meat for their lusts, and God gave it them, he did not withhold from them their desire, they were not shortned of their lusts, they had it presently:
The children of Israel required meat for their Lustiest, and God gave it them, he did not withhold from them their desire, they were not shortened of their Lustiest, they had it presently:
But further, that which is chiefely here to be observed is, That untill God gives commission, Satan hath no power over the estates or persons of Gods people,
But further, that which is chiefly Here to be observed is, That until God gives commission, Satan hath no power over the estates or Persons of God's people,
Christ must say, All that he hath is in thy hand, before Satan can touch a shoe-latchet: As Christ said Joh. 19.11. unto Pilat, when he spake so stoutly, knowest thou not that I have power to crucifie thee and power to release thee? He thought that he had all power in his hand:
christ must say, All that he hath is in thy hand, before Satan can touch a Shoe-latchet: As christ said John 19.11. unto Pilat, when he spoke so stoutly, Knowest thou not that I have power to crucify thee and power to release thee? He Thought that he had all power in his hand:
If the Devills could not goe into the swine, much lesse can they meddle with a man, made after Gods Image, till God gives them leave, Every soule that hath interest in Christ may suck comfort and consolation in the saddest, in the sorrowfullest day from the breast of this truth.
If the Devils could not go into the Swine, much less can they meddle with a man, made After God's Image, till God gives them leave, Every soul that hath Interest in christ may suck Comfort and consolation in the Saddest, in the sorrowfullest day from the breast of this truth.
and yet the Lord doth not partake at all in the evill of the spirit, as 1 Sam. 16.14. The Spirit of the Lord departed from Saul and an evill spirit from the Lord troubled him.
and yet the Lord does not partake At all in the evil of the Spirit, as 1 Sam. 16.14. The Spirit of the Lord departed from Saul and an evil Spirit from the Lord troubled him.
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An evill spirit from the Lord, how was it an evill spirit if it were from the Lord? can the Lord send forth any evill from himselfe who is only good? In that he was evill that was from his own will,
an evil Spirit from the Lord, how was it an evil Spirit if it were from the Lord? can the Lord send forth any evil from himself who is only good? In that he was evil that was from his own will,
Onely upon himselfe, &c. that is, not upon his person, not his body, thou shalt not afflict that with diseases, not his soule, thou shalt not afflict that with temptations. Hence note.
Only upon himself, etc. that is, not upon his person, not his body, thou shalt not afflict that with diseases, not his soul, thou shalt not afflict that with temptations. Hence note.
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so he saith to all the afflictions of single persons, or whole Nations, hither you shall come and no further, Onely upon himselfe thou shalt not put forth thine hand. This limitation respects;
so he Says to all the afflictions of single Persons, or Whole nations, hither you shall come and no further, Only upon himself thou shalt not put forth thine hand. This limitation respects;
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how long will ye persecute? but Lord how long will it be before thou come to revenge? And so David, Psal. 31.15. My time it is in thy hand, speaking of his afflictions.
how long will you persecute? but Lord how long will it be before thou come to revenge? And so David, Psalm 31.15. My time it is in thy hand, speaking of his afflictions.
As our afflictions for the matter of them are by the will of God, (as the Apostle speaks, 1 Pet. 4.19. While you suffer (saith he) according to the will of God:
As our afflictions for the matter of them Are by the will of God, (as the Apostle speaks, 1 Pet. 4.19. While you suffer (Says he) according to the will of God:
Now I say as they are out of the will of God, or from the will of God, springing from his will and flowing from his dispensation of things in the matter of them) so also in every circumstance;
Now I say as they Are out of the will of God, or from the will of God, springing from his will and flowing from his Dispensation of things in the matter of them) so also in every circumstance;
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If God did not set him bounds, he would set himselfe no bounds, therefore saith God unto him, Onely upon himselfe, &c. He had a mind to have gone further, he would have been upon Job himselfe,
If God did not Set him bounds, he would Set himself not bounds, Therefore Says God unto him, Only upon himself, etc. He had a mind to have gone further, he would have been upon Job himself,
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Therefore the Apostle gives that assurance for the comfort of the people of God, 1 Cor. 10.13. God (saith he) is faithfull who will not suffer you to be tempted above that you are able:
Therefore the Apostle gives that assurance for the Comfort of the people of God, 1 Cor. 10.13. God (Says he) is faithful who will not suffer you to be tempted above that you Are able:
Satan hath a boundlesse malice against the people of God. Some observe this from his name Leviathan, Isa. 27.1. In that day the Lord with his great and strong Sword shall punish Leviathan the piercing Serpent.
Satan hath a boundless malice against the people of God. some observe this from his name Leviathan, Isaiah 27.1. In that day the Lord with his great and strong Sword shall Punish Leviathan the piercing Serpent.
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because (say they) he ever desires to lay more burdens upon, to increase the afflictions, troubles and temptations of Gods people, he never thinkes he hath done enough against them.
Because (say they) he ever Desires to lay more burdens upon, to increase the afflictions, Troubles and temptations of God's people, he never thinks he hath done enough against them.
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His thirst to worke mischiefe is never quenched, but still he desires to doe more, he would faine have his Commission inlarged to doe more mischiefe in the world.
His thirst to work mischief is never quenched, but still he Desires to do more, he would feign have his Commission enlarged to do more mischief in the world.
Therefore God is said not to strike after their stroake, in the 7th verse of that 27. of Isa. Hath hee smitten him as he smit those that smote him? In the Hebrew it is, Hee hath not smitten him according to the stroake of those that smote him:
Therefore God is said not to strike After their stroke, in the 7th verse of that 27. of Isaiah Hath he smitten him as he smit those that smote him? In the Hebrew it is, He hath not smitten him according to the stroke of those that smote him:
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according to their stroake, noting that the stroake of Leviathan and the stroake of his instruments is an unmeasurable stroake, a boundlesse stroake, they would never give over striking:
according to their stroke, noting that the stroke of Leviathan and the stroke of his Instruments is an unmeasurable stroke, a boundless stroke, they would never give over striking:
but saith the Prophet, verse 8. God doth it in measure, so that he opposeth their striking to Gods afflicting by the measure of it, God keepeth his afflictions in such a bound and compasse, he afflicts in measure,
but Says the Prophet, verse 8. God does it in measure, so that he Opposeth their striking to God's afflicting by the measure of it, God Keepeth his afflictions in such a bound and compass, he afflicts in measure,
that referred to his possessions & outward estate, as if that had bin the mind of Satan in the motion, do but afflict him in his outward estate, I desire no more to make this tryal:
that referred to his possessions & outward estate, as if that had been the mind of Satan in the motion, do but afflict him in his outward estate, I desire no more to make this trial:
but had not God limited and restrain'd him, he by an indefinite grant to his motion had likewise fallen upon his person, that was the great morsell he gaped after all this while, he would have been doing with Job himselfe, else there was no need of this limitation, Onely upon himselfe put not forth thy hand ;
but had not God limited and restrained him, he by an indefinite grant to his motion had likewise fallen upon his person, that was the great morsel he gaped After all this while, he would have been doing with Job himself, Else there was no need of this limitation, Only upon himself put not forth thy hand;
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Sometimes the face of God is put for the favour and love of God, Cause thy face to shine upon thy Sanctuary which is desolate, Dan. 9.17. and cause thy face to shine upon thy servant :
Sometime the face of God is put for the favour and love of God, Cause thy face to shine upon thy Sanctuary which is desolate, Dan. 9.17. and cause thy face to shine upon thy servant:
that is, the Lord hath done such things as have the character of anger upon them, that doe represent and hold forth nothing but the anger of the Lord unto a people,
that is, the Lord hath done such things as have the character of anger upon them, that do represent and hold forth nothing but the anger of the Lord unto a people,
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So in the old Testament, comming to God in those institutions was called appearing before God, because in them God had promised to manifest himselfe unto his people.
So in the old Testament, coming to God in those institutions was called appearing before God, Because in them God had promised to manifest himself unto his people.
Now when it is said that Satan went forth from the face of God, or from the presence of God, it cannot be understood in the first or in the second sense,
Now when it is said that Satan went forth from the face of God, or from the presence of God, it cannot be understood in the First or in the second sense,
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It notes the speed that Satan makes when he receives power from God to afflict or to chasten and try any of his children, he makes no stay, presently he goeth out from the presence of the Lord.
It notes the speed that Satan makes when he receives power from God to afflict or to chasten and try any of his children, he makes no stay, presently he Goes out from the presence of the Lord.
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As the good Angels in Heaven are described to have wings, because as soone as ever they have received a command from God, they are upon the wing, they fly as it were to fulfill the will of God;
As the good Angels in Heaven Are described to have wings, Because as soon as ever they have received a command from God, they Are upon the wing, they fly as it were to fulfil the will of God;
And the Sabeans fell upon them, &c. IN the former context we shewed you the affliction of Job, mooved by Satan and permitted by God, Touch all that he hath, is Satans motion, All that he hath is in thine hand is Gods permission. From this 13th. verse to the end of the 19th. the afflictions of Job are particularly described;
And the Sabeans fell upon them, etc. IN the former context we showed you the affliction of Job, moved by Satan and permitted by God, Touch all that he hath, is Satan motion, All that he hath is in thine hand is God's permission. From this 13th. verse to the end of the 19th. the afflictions of Job Are particularly described;
1. The time or season of his afflictions, And there was a day when his sonnes and daughters were eating and drinking wine in their eldest brothers house, ver. 13. 2. The instruments or the meanes of his afflictions.
1. The time or season of his afflictions, And there was a day when his Sons and daughters were eating and drinking wine in their eldest Brother's house, ver. 13. 2. The Instruments or the means of his afflictions.
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His instruments were first cruell and bloody minded men, the Sabeans verse 15. The Chaldeans verse 17. Secondly, those active creatures, devouring fire and stormy windes, the fire, verse 16. the winde, verse 19. 3. The matter of his affliction, or in what he was afflicted, it was in his outward estate.
His Instruments were First cruel and bloody minded men, the Sabeans verse 15. The Chaldeans verse 17. Secondly, those active creatures, devouring fire and stormy winds, the fire, verse 16. thee wind, verse 19. 3. The matter of his affliction, or in what he was afflicted, it was in his outward estate.
his sons and his daughters over-whelmed and crushed by the fall of an house, all his servants attending upon these slaine, consumed, destroyed, excepting only one from every stroke, to be the sad relator or messenger of these calamities.
his Sons and his daughters overwhelmed and crushed by the fallen of an house, all his Servants attending upon these slain, consumed, destroyed, excepting only one from every stroke, to be the sad relator or Messenger of these calamities.
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but the Text saith, While the former was yet speaking, there came another and said, and so while the next was yet speaking, there came another and said, & while he was yet speaking, another, &c. So that Satan did not give Job so much as the least minute of intermission to breath a while or recollect himselfe.
but the Text Says, While the former was yet speaking, there Come Another and said, and so while the next was yet speaking, there Come Another and said, & while he was yet speaking, Another, etc. So that Satan did not give Job so much as the least minute of intermission to breath a while or recollect himself.
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These are observable, thorough the whole Context concerning this great affliction of Job. Now we will consider the afflictions themselves, their severall parts,
These Are observable, through the Whole Context Concerning this great affliction of Job. Now we will Consider the afflictions themselves, their several parts,
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and makes it more then a day, there was that day, or that speciall day : So it is used, 2 Kin. 4.8. And it fell on a day that Elisha passed to Shunem, or upon that day, a notable day wherein so many great things were done.
and makes it more then a day, there was that day, or that special day: So it is used, 2 Kin. 4.8. And it fell on a day that Elisha passed to Shunem, or upon that day, a notable day wherein so many great things were done.
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There are three things in those words, which prove that this was an extraordinary day. 1. It was a feasting day, and feasting dayes are extraordinary dayes.
There Are three things in those words, which prove that this was an extraordinary day. 1. It was a feasting day, and feasting days Are extraordinary days.
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In the beginning of the Chapter (where the feasts of Jobs children are described) it is said only, That his sonnes went every one their day, to eat and to drinke:
In the beginning of the Chapter (where the feasts of Jobs children Are described) it is said only, That his Sons went every one their day, to eat and to drink:
So when there wanted wine, the solemnity and glory of the feast was thought to be blemished, They have no wine, saith the mother of Christ unto him at the marriage feast in Cana. And when the Spouse would set forth the wonderfull fullnesse of spirituall delights, which she had from Christ, she expresseth it thus, He brought me into the banqueting house, the Hebrew word is, he brought me into the house of wine ;
So when there wanted wine, the solemnity and glory of the feast was Thought to be blemished, They have no wine, Says the mother of christ unto him At the marriage feast in Cana. And when the Spouse would Set forth the wonderful fullness of spiritual delights, which she had from christ, she Expresses it thus, He brought me into the banqueting house, the Hebrew word is, he brought me into the house of wine;
What a banquet had the Spouse for her soule there? Christ called her to eat and drinke aboundantly, to be filled with his love. See the like Isa. 25.6.
What a banquet had the Spouse for her soul there? christ called her to eat and drink abundantly, to be filled with his love. See the like Isaiah 25.6.
He watcheth a day, there was a day, and there was not a day in the whole yeare, upon which he could have done it with greater advantage then upon that day.
He watches a day, there was a day, and there was not a day in the Whole year, upon which he could have done it with greater advantage then upon that day.
and to receive garments? &c. Is this a time for thy heart to runne out sinfully after the world? So likewise the temptations of Satan and the afflictions which hee brings upon the servants of God, are exceedingly imbittered by the season,
and to receive garments? etc. Is this a time for thy heart to run out sinfully After the world? So likewise the temptations of Satan and the afflictions which he brings upon the Servants of God, Are exceedingly imbittered by the season,
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Must he needs be afflicting the Father, when the children were a feasting? Could he find out no other time but this? Must his teares be mingled with their wine? Must the childrens rejoycing day be the Fathers mourning day? Must Satan needs shew his malice against the Father,
Must he needs be afflicting the Father, when the children were a feasting? Could he find out no other time but this? Must his tears be mingled with their wine? Must the Children's rejoicing day be the Father's mourning day? Must Satan needs show his malice against the Father,
So, much more to be hurried from extreame joy to extreame sorrow, from the borders of comfort to the brinke of death on a sudden, is not so much to afflict a man as to confound and distract him.
So, much more to be hurried from extreme joy to extreme sorrow, from the borders of Comfort to the brink of death on a sudden, is not so much to afflict a man as to confound and distract him.
as a word fitly spoken is word upon the wheele, so a worke fitly done, is a worke upon the wheele, it goeth on, takes upon the heart both of God and man.
as a word fitly spoken is word upon the wheel, so a work fitly done, is a work upon the wheel, it Goes on, Takes upon the heart both of God and man.
else, as Mordecai said to Esther, If thou altogether holdest thy peace at this time (this was a day for Esther to worke in) then shall there enlargement and deliverance arise to the Jewes from another place, but thou and thy fathers house shall be destroyed:
Else, as Mordecai said to Esther, If thou altogether holdest thy peace At this time (this was a day for Esther to work in) then shall there enlargement and deliverance arise to the Jews from Another place, but thou and thy Father's house shall be destroyed:
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even ye, in this your day, the things which belong unto your peace, Luk. 19.42. It is a sadder thing to have had a season and not to know it, ( sc. not to use it,) then not to have had it. Solomon tells us, Eccles. 8.6. That, Because to every purpose there is a time and judgement, therefore the misery of man is great upon him.
even you, in this your day, the things which belong unto your peace, Luk. 19.42. It is a sadder thing to have had a season and not to know it, (sc. not to use it,) then not to have had it. Solomon tells us, Eccles. 8.6. That, Because to every purpose there is a time and judgement, Therefore the misery of man is great upon him.
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their light is turned into darknesse in a moment, as Christ compares it to the dayes of Noah and the dayes of Lot; As it was (saith he) in the dayes of Noah, they did eate, they dranke, they married wives, they were given in marriage untill the day that Noah entred into the Arke, and the flood came and destroyed them all;
their Light is turned into darkness in a moment, as christ compares it to the days of Noah and the days of Lot; As it was (Says he) in the days of Noah, they did eat, they drank, they married wives, they were given in marriage until the day that Noah entered into the Ark, and the flood Come and destroyed them all;
in what a goodly fashion was his worldly estate in the morning, how was it drest and adorned in perfect beauty in all its excellencies (as we heard it before described,) yet before night all the fashion of it past away,
in what a goodly fashion was his worldly estate in the morning, how was it dressed and adorned in perfect beauty in all its excellencies (as we herd it before described,) yet before night all the fashion of it passed away,
There came a messenger. ] The Jewish Rabbins and some of the Fathers, tell us that these messengers were Devils, evill spirits in the likenesse of men.
There Come a Messenger. ] The Jewish Rabbis and Some of the Father's, tell us that these messengers were Devils, evil spirits in the likeness of men.
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when we meane they are neare; The Lord is at hand, Phil. 4.5. sc. nigh unto us for our helpe. So 2 Thes. 2.2. It is applied also to neerenesse of place as well as of time, Neh. 3.2. where the building of the wall of Jerusalem is described, it is said, Next unto him built the men of Jericho, the Hebrew is, at the hand of him built the men of Jericho, that is next to him in place.
when we mean they Are near; The Lord is At hand, Philip 4.5. sc. High unto us for our help. So 2 Thebes 2.2. It is applied also to nearness of place as well as of time, Neh 3.2. where the building of the wall of Jerusalem is described, it is said, Next unto him built the men of Jericho, the Hebrew is, At the hand of him built the men of Jericho, that is next to him in place.
as if he should have said, This sad affliction which is come upon thee, did not come through our negligence or improvidence, we were about our businesse according to our severall places, The Oxen were plowing, and the Asses were feeding by them, they were not carelesly left to danger,
as if he should have said, This sad affliction which is come upon thee, did not come through our negligence or improvidence, we were about our business according to our several places, The Oxen were plowing, and the Asses were feeding by them, they were not carelessly left to danger,
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There is such a phrase in warre, when they goe violently upon a place, they are said to storme the place, to storme the gates of a Castle or of a City;
There is such a phrase in war, when they go violently upon a place, they Are said to storm the place, to storm the gates of a Castle or of a city;
And for the manners of this people, it is observed by Historians, that they were a people famous onely for robberies, a people that lived by pillage and by plundering of their neighbours. Such a people they were;
And for the manners of this people, it is observed by Historians, that they were a people famous only for robberies, a people that lived by pillage and by plundering of their neighbours. Such a people they were;
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Here it may be questioned, How or why these Sabeans at such a time should fall upon the estate of Job? what hurt had Job done them? Job lived in a faire way with all his neighbours,
Here it may be questioned, How or why these Sabeans At such a time should fallen upon the estate of Job? what hurt had Job done them? Job lived in a fair Way with all his neighbours,
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As when the Widdow of Tekoah had told a faire tale to David about the bringing backe of Absolom, the King asked her, Is not the hand of Joab with thee in all this? So when you see such men, Sabeans and Chaldeans falling upon the estate of Job, you may demand, Is not the hand of Satan in all this? Yes no doubt.
As when the Widow of Tekoah had told a fair tale to David about the bringing back of Absalom, the King asked her, Is not the hand of Joab with thee in all this? So when you see such men, Sabeans and Chaldeans falling upon the estate of Job, you may demand, Is not the hand of Satan in all this? Yes no doubt.
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But what could Satan doe? How could Satan prevaile with these? Can he force men to be his instruments, to execute his designes upon the people of God? Or hath he Sabeans and Caldeans, Nations and people at his beck, or under his command?
But what could Satan do? How could Satan prevail with these? Can he force men to be his Instruments, to execute his designs upon the people of God? Or hath he Sabeans and Chaldaeans, nations and people At his beck, or under his command?
and as another Scripture, he is a Prince of the power of the ayre, and he workes in the children of disobedience, yea hee workes like a Prince, mightily and powerfully in the children of disobedience ;
and as Another Scripture, he is a Prince of the power of the air, and he works in the children of disobedience, yea he works like a Prince, mightily and powerfully in the children of disobedience;
he is a great Naturalist, and hath a great deale of helpe to his skill, long experience, by both he can goe very farre in discovering the dispositions of men, which way their spirits tend;
he is a great Naturalist, and hath a great deal of help to his skill, long experience, by both he can go very Far in discovering the dispositions of men, which Way their spirits tend;
See, yonder is a brave prize for you, yonder is a rich man, his estate will be good plunder, yonder are Oxen and Asses store, there's good booty to be had.
See, yonder is a brave prize for you, yonder is a rich man, his estate will be good plunder, yonder Are Oxen and Asses store, there's good booty to be had.
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So Satan breaths filthy suggestions into the spirits of men, and fills them with all manner of wickednesse, malice, unrighteousnesse, he fills them with the spirit of Hell:
So Satan breathes filthy suggestions into the spirits of men, and fills them with all manner of wickedness, malice, unrighteousness, he fills them with the Spirit of Hell:
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Then they resolve to act it with the hand, and so they become his instruments. Lastly, Satan can doe somewhat more then inject and suggest such thoughts;
Then they resolve to act it with the hand, and so they become his Instruments. Lastly, Satan can do somewhat more then inject and suggest such thoughts;
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As it is said of his tempting David, that Satan stood up and provoked David to number the people: He did not only inject such a thought into David, but he provoked him, he never let him alone,
As it is said of his tempting David, that Satan stood up and provoked David to number the people: He did not only inject such a Thought into David, but he provoked him, he never let him alone,
So they that are agitated by Satan and provoked by him, they think not so, they thinke not they are doing the will and worke, the dirty drugery of Satan,
So they that Are agitated by Satan and provoked by him, they think not so, they think not they Are doing the will and work, the dirty drudgery of Satan,
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and these men little thought that they did the Devills service at that time, if one should have come and told them, you are now doing the Devills worke,
and these men little Thought that they did the Devils service At that time, if one should have come and told them, you Are now doing the Devils work,
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It is a fearfull thing to persecute or oppresse the people of God, such in serving their owne lusts, are indeed the right hand of Satan, the Devills hirelings.
It is a fearful thing to persecute or oppress the people of God, such in serving their own Lustiest, Are indeed the right hand of Satan, the Devils hirelings.
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They having given helpe to God in such a cause, (so he interprets it, a comming forth to helpe the Lord against the mighty ) God gives them honour in the eyes of all his servants, There is another good.
They having given help to God in such a cause, (so he interprets it, a coming forth to help the Lord against the mighty) God gives them honour in the eyes of all his Servants, There is Another good.
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and to what sins his relations, his calling or his opportunities, lay him most open and obnoxious, accordingly hee layes his snares and spreads his net.
and to what Sins his relations, his calling or his opportunities, lay him most open and obnoxious, accordingly he lays his snares and spreads his net.
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We reade in Scripture sometimes of the face of the Sword, and sometime of the mouth of the Sword. As Isa. 31.8. where wee translate, they shall flee from the Sword, the Hebrew is, they shall flee from the face of the Sword ;
We read in Scripture sometime of the face of the Sword, and sometime of the Mouth of the Sword. As Isaiah 31.8. where we translate, they shall flee from the Sword, the Hebrew is, they shall flee from the face of the Sword;
This phrase, the mouth of the Sword is used to shew that the Sword is a great devourer, Deut. 32.42. I will make mine arrowes drunke with bloud, and my Sword shall devoure flesh.
This phrase, the Mouth of the Sword is used to show that the Sword is a great devourer, Deuteronomy 32.42. I will make mine arrows drunk with blood, and my Sword shall devour Flesh.
Warre hath a terrible face, it hath a wide mouth and sharpe teeth, They have slain thy servants with the edge of the Sword, the mouth of the Sword hath devoured them.
War hath a terrible face, it hath a wide Mouth and sharp teeth, They have slave thy Servants with the edge of the Sword, the Mouth of the Sword hath devoured them.
And though the Prophet Jeremiah in his Lamentations makes famine a sorer judgement then the Sword ( Cap. 4.9.) They that be slaine with the Sword are better then they that be slaine with hunger.
And though the Prophet Jeremiah in his Lamentations makes famine a Sorer judgement then the Sword (Cap. 4.9.) They that be slain with the Sword Are better then they that be slain with hunger.
We need not goe to Jeremy or Josephus for the proofe of this, in Jerusalems Babylonian or Roman desolations, sad Germany, bleeding Ireland are neare woefull witnesses and spectacles of it at this day.
We need not go to Jeremiah or Josephus for the proof of this, in Jerusalems Babylonian or Roman desolations, sad Germany, bleeding Ireland Are near woeful Witnesses and spectacles of it At this day.
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The answer which David gave Joabs messenger is good setling councell now (2 Sam. 11.25.) Let not this thing displease thee (He speakes this after the fall of noble Ʋrijah) for the sword (not by accident but decree, not casually but providentially) devoureth so and such (as the Hebrew elegance hath it) one as well as another, so we translate.
The answer which David gave Joabs Messenger is good settling council now (2 Sam. 11.25.) Let not this thing displease thee (He speaks this After the fallen of noble Ʋrijah) for the sword (not by accident but Decree, not casually but providentially) devoureth so and such (as the Hebrew elegance hath it) one as well as Another, so we translate.
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It is mercy we are not all consumed by this eater, as in the Text yee may reade all the servants of Job were, excepting one, only one got out of the mouth of the sword, it eat up all saving one,
It is mercy we Are not all consumed by this eater, as in the Text ye may read all the Servants of Job were, excepting one, only one god out of the Mouth of the sword, it eat up all Saving one,
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The word in the Originall is double, Tantum ego, solus ego, only I, I alone am escaped, as if the man should have said between horrour and amazement, much adoe I had to get away without loosing somewhat of my selfe, I onely single, single I got away and escaped.
The word in the Original is double, Tantum ego, solus ego, only I, I alone am escaped, as if the man should have said between horror and amazement, much ado I had to get away without losing somewhat of my self, I only single, single I god away and escaped.
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as he pleased himselfe the most aptly he could imagine, to afflict and trouble Job, therefore there is somewhat in it, no good will (I beleeve) to Job, that this one man had the favour of quarter or the mercy of an escape.
as he pleased himself the most aptly he could imagine, to afflict and trouble Job, Therefore there is somewhat in it, no good will (I believe) to Job, that this one man had the favour of quarter or the mercy of an escape.
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It was rather to increase the affliction of Job, and for the perfecting of his sorrowes, this man was not slaine, that Job might be more deeply wounded.
It was rather to increase the affliction of Job, and for the perfecting of his sorrows, this man was not slain, that Job might be more deeply wounded.
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therfore Satan lets one of his owne servants come frighted home with the news, one that was there, one that was an eye-witnes, one that Job knew, one that had no reason, much lesse the boldnes to bring false tales to him;
Therefore Satan lets one of his own Servants come frighted home with the news, one that was there, one that was an eyewitness, one that Job knew, one that had no reason, much less the boldness to bring false tales to him;
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And we may observe out of it, that which Solomon speakes of the mercies of the wicked is most true of Satans, The very tender mercies of Satan are cruell, the best of his mercies, his sparings are woundings, he never spareth but with an intent to doe further hurt.
And we may observe out of it, that which Solomon speaks of the Mercies of the wicked is most true of Satan, The very tender Mercies of Satan Are cruel, the best of his Mercies, his sparings Are woundings, he never spares but with an intent to do further hurt.
It followeth, Verse 16. While he was yet speaking there came also another and said, the fire of God is fallen from Heaven and hath burnt up the Sheepe and the servants and consusumed them,
It follows, Verse 16. While he was yet speaking there Come also Another and said, the fire of God is fallen from Heaven and hath burned up the Sheep and the Servants and consusumed them,
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In this verse we have the second charge which this great enemy gives Job, While he was yet speaking there came also another. Afflictions seldome goe alone ;
In this verse we have the second charge which this great enemy gives Job, While he was yet speaking there Come also Another. Afflictions seldom go alone;
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And as it is said in the Revelation, concerning him that sate on the white horse, that he rid out conquering and to conquer, there was no intermission of his victories;
And as it is said in the Revelation, Concerning him that sat on the white horse, that he rid out conquering and to conquer, there was no intermission of his victories;
that is ascribed to God, which comes from God, as that Gen. 19.24. where it is said, that the Lord did raine fire and brimstone upon Sodome out of Heaven from the Lord, or Jehovah did raine from Jehovah fire upon Sodome to consume it: And Levit. 10.2. it is said, That a fire went out from the Lord and consumed Nadab and Abihu.
that is ascribed to God, which comes from God, as that Gen. 19.24. where it is said, that the Lord did rain fire and brimstone upon Sodom out of Heaven from the Lord, or Jehovah did rain from Jehovah fire upon Sodom to consume it: And Levit. 10.2. it is said, That a fire went out from the Lord and consumed Nadab and Abihu.
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Elijah procures fire from Heaven to consume the Captaines that came from the King to take him, 2 King. 1.10, 12. The Psalmist speaking of the plagues of Aegypt (Psal. 105.32.) saith that the Lord sent flames of fire in the land ;
Elijah procures fire from Heaven to consume the Captains that Come from the King to take him, 2 King. 1.10, 12. The Psalmist speaking of the plagues of Egypt (Psalm 105.32.) Says that the Lord sent flames of fire in the land;
So some expound that place, Psal. 104, 3. He maketh his Angels spirits and his ministers a flame of fire, that is, he useth flames of fire for his ministers, for his messengers;
So Some expound that place, Psalm 104, 3. He makes his Angels spirits and his Ministers a flame of fire, that is, he uses flames of fire for his Ministers, for his messengers;
Wee find that phrase often, A man of God, the Hebrewes say, to call one a man of God, is as much as to say, he is an extraordinary man, a man of an excellent spirit, a Prophet, a holy man :
we find that phrase often, A man of God, the Hebrews say, to call one a man of God, is as much as to say, he is an extraordinary man, a man of an excellent Spirit, a Prophet, a holy man:
So we translate it, the Originall word is, She sent forth her branches as the Cedars of God, that is, excellent Cedars, tall and extraordinary Cedars. In Psalm 36.6. comparing the love of God to great Mountaines, Thy loving kindnesse is as the great mountains, the word is, like the mountaines of God: Psalme 65.9. Thou refreshest it with the river of God, that is, with an excellent River: Cant. 8.6.
So we translate it, the Original word is, She sent forth her branches as the Cedars of God, that is, excellent Cedars, tall and extraordinary Cedars. In Psalm 36.6. comparing the love of God to great Mountains, Thy loving kindness is as the great Mountains, the word is, like the Mountains of God: Psalm 65.9. Thou refreshest it with the river of God, that is, with an excellent River: Cant 8.6.
speaking of love and of jealousie, Love is strong as death, jealousie is cruell as the grave, the coales thereof are coales of fire, which hath a most vehement flame, the word in the Originall is, a flame of God, the coales thereof are coales of fire, the flame of God, that is,
speaking of love and of jealousy, Love is strong as death, jealousy is cruel as the grave, the coals thereof Are coals of fire, which hath a most vehement flame, the word in the Original is, a flame of God, the coals thereof Are coals of fire, the flame of God, that is,
because indeed all the wonders and excellencies, all the glory and goodnesse that is in creatures, is but a foot-step, a print or drop of that excellency and glory and power that is in God;
Because indeed all the wonders and excellencies, all the glory and Goodness that is in creatures, is but a footstep, a print or drop of that excellency and glory and power that is in God;
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and he can doe mighty things, command much in that Magazin of Heaven, where that dreadfull Artillery, which makes men tremble, those fiery Meteors, thunder and lightning are lodged and stored up.
and he can do mighty things, command much in that Magazine of Heaven, where that dreadful artillery, which makes men tremble, those fiery Meteors, thunder and lightning Are lodged and stored up.
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and these are properly marvels or wonders, (such as the Magitians wrought in Egypt by the helpe of Satan) for miracles are quite out of the devils spheare.
and these Are properly marvels or wonders, (such as the Magicians wrought in Egypt by the help of Satan) for Miracles Are quite out of the Devils sphere.
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But he can doe wonders, and such was this fire falling from Heaven, &c. A marvell or wonder is nature mightily improv'd, a miracle is nature totally cross'd, if not contradicted.
But he can do wonders, and such was this fire falling from Heaven, etc. A marvel or wonder is nature mightily improved, a miracle is nature totally crossed, if not contradicted.
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It hath burnt up the sheepe and the servants, and consumed them. The word in the Originall is, It did burne them and eat them up. Fire is a devouring element.
It hath burned up the sheep and the Servants, and consumed them. The word in the Original is, It did burn them and eat them up. Fire is a devouring element.
Devouring fire, as before a devouring Sword, these were devouring judgements upon Job. Yet it doth not necessarily inferre that the sheepe were all burnt to ashes;
Devouring fire, as before a devouring Sword, these were devouring Judgments upon Job. Yet it does not necessarily infer that the sheep were all burned to Ashes;
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it is a devouring fire, because it is a destroying fire, it takes away life: and thus lightnings kill rather by piercing and penetrating than by consuming and devouring.
it is a devouring fire, Because it is a destroying fire, it Takes away life: and thus lightnings kill rather by piercing and penetrating than by consuming and devouring.
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But now here it will be questioned for the further opening of this, why Satan chooses thus to consume the sheepe with fire? why doth he not rather use spoylers to take them away? He could doubtlesse have got the Sabeans to have fetched away the flocks of sheepe,
But now Here it will be questioned for the further opening of this, why Satan chooses thus to consume the sheep with fire? why does he not rather use spoilers to take them away? He could doubtless have god the Sabeans to have fetched away the flocks of sheep,
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but lest Job should resort in his thoughts to Heaven, and comfort himselfe in God againe, the next messenger telleth him that God is his enemy too, that the fire of God is fallen upon the sheepe, an extraordinary fire;
but lest Job should resort in his thoughts to Heaven, and Comfort himself in God again, the next Messenger Telleth him that God is his enemy too, that the fire of God is fallen upon the sheep, an extraordinary fire;
That speech of Eli concerning sinne may well be applyed to suffering, If one man sinne against another the Iudge shall judge him, but if a man sinne against the Lord, who shall intreat for him? So if a man suffer from men, he may goe unto God,
That speech of Eli Concerning sin may well be applied to suffering, If one man sin against Another the Judge shall judge him, but if a man sin against the Lord, who shall entreat for him? So if a man suffer from men, he may go unto God,
Thou canst not put this off, as thou mightest doe the other, and say, this is but the malice or the covetousnesse of the Sabeans, that rob'd me of my goods, and slew my servants;
Thou Canst not put this off, as thou Mightest do the other, and say, this is but the malice or the covetousness of the Sabeans, that robbed me of my goods, and slew my Servants;
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As if he should say, Doest thou thinke that the offering up of thy sheepe in Sacrifice hath beene pleasing to God? Certainly if the fire of those Sacrifices had delighted God,
As if he should say, Dost thou think that the offering up of thy sheep in Sacrifice hath been pleasing to God? Certainly if the fire of those Sacrifices had delighted God,
That is conceived by Expositors to be an especiall reason why the sheepe were consumed, namely to cast Iob upon this apprehension, that his very Sacrifices were rejected of God:
That is conceived by Expositors to be an especial reason why the sheep were consumed, namely to cast Job upon this apprehension, that his very Sacrifices were rejected of God:
that he might conclude of himselfe (as Solomon saith of the wicked) that his Sacrifices were an abomination to the Lord, and to shew that God would now have no more of his Sacrifices, God himselfe made one Sacrifice of them all.
that he might conclude of himself (as Solomon Says of the wicked) that his Sacrifices were an abomination to the Lord, and to show that God would now have no more of his Sacrifices, God himself made one Sacrifice of them all.
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and fell upon the Camels, and have carried them away, &c. This is the third affliction, the taking away of the Camels, the destroying of the servants that waited upon them.
and fell upon the Camels, and have carried them away, etc. This is the third affliction, the taking away of the Camels, the destroying of the Servants that waited upon them.
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While he was yet speaking, there came also another and said, the Caldeans made out three Bands. Caldeans sometime note a condition or a ranke of men, such as were Diviners, Soothsayers and Astrologers, these are in Scripture called Caldeans. As the Indians called such skilfull persons Gymnosophistes, and the Persians called them their Magi, and the Romans called them Augures, so the Assyrians called them Caldeans. When Nebuchadnezzar dreamed a dreame, it is said, that he sent for the Diviners and the Astrologers, and the Caldeans;
While he was yet speaking, there Come also Another and said, the Chaldaeans made out three Bans. Chaldaeans sometime note a condition or a rank of men, such as were Diviners, Soothsayers and Astrologers, these Are in Scripture called Chaldaeans. As the Indians called such skilful Persons Gymnosophists, and the Persians called them their Magi, and the Romans called them Augurs, so the Assyrians called them Chaldaeans. When Nebuchadnezzar dreamed a dream, it is said, that he sent for the Diviners and the Astrologers, and the Chaldaeans;
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frequently spoken of by the Prophets, and described to the life by the Prophet Habakkuk, chap. 1. where the Lord threatned to send the Caldeans against his people,
frequently spoken of by the prophets, and described to the life by the Prophet Habakkuk, chap. 1. where the Lord threatened to send the Chaldaeans against his people,
so much the Etymologie of their Name Chasdim, (which is the word in the Originall) implieth, being derived from Sadad, which signifieth to robbe and spoile.
so much the Etymology of their Name Chaldeans, (which is the word in the Original) Implies, being derived from Sadad, which signifies to rob and spoil.
The way of the wicked often prospers, and the way of these wicked Caldeans prospered so often, that the Prophet Habakkuk complaines to God as one scandaliz'd at it:
The Way of the wicked often prospers, and the Way of these wicked Chaldaeans prospered so often, that the Prophet Habakkuk complains to God as one scandalized At it:
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or (as Jeremie did, chap. 12.1.) to plead with God about his judgements, let us remember to establish our hearts (before we open our mouthes) with the Prophet Jeremies conclusion in that place, Righteous art thou O Lord, though the wicked devoure the man that is more righteous then he.
or (as Jeremiah did, chap. 12.1.) to plead with God about his Judgments, let us Remember to establish our hearts (before we open our mouths) with the Prophet Jeremies conclusion in that place, Righteous art thou Oh Lord, though the wicked devour the man that is more righteous then he.
While he was yet speaking, there came also another and said, thy Sonnes and thy Daughters were eating and drinking wine in their eldest Brothers house. Verse 19.
While he was yet speaking, there Come also Another and said, thy Sons and thy Daughters were eating and drinking wine in their eldest Brother's house. Verse 19.
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that great evill which fell upon the Wife of Phineas, when she heard that the Arke of God was taken, afflicted her so extreamely, that she could not at all rejoyce in the birth of her sonne;
that great evil which fell upon the Wife of Phinehas, when she herd that the Ark of God was taken, afflicted her so extremely, that she could not At all rejoice in the birth of her son;
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And that this was a greater affliction then any of, or then all the former, is so cleare that I shall not need to stay long in the confirming of it, only to quicken the point a little, take notice of the greatnesse of it in 5 respects.
And that this was a greater affliction then any of, or then all the former, is so clear that I shall not need to stay long in the confirming of it, only to quicken the point a little, take notice of the greatness of it in 5 respects.
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Had death sent them summons, by its usuall messenger sicknesse, but a day before to prepare themselves, it had much sweetned the bitternesse of this cup;
Had death sent them summons, by its usual Messenger sickness, but a day before to prepare themselves, it had much sweetened the bitterness of this cup;
Suspition will arise, if censure passe not, from better men then Barbarians, if they see a viper on the hand of a Paul, Act. 28. It is more then probable from our Saviours question, that those eighteene upon whom the Tower in Siloe fell,
Suspicion will arise, if censure pass not, from better men then Barbarians, if they see a viper on the hand of a Paul, Act. 28. It is more then probable from our Saviors question, that those eighteene upon whom the Tower in Siloe fell,
after they had done, he offered burnt-offerings according to the number of them all, for he said, it may be my sonnes have sinned and cursed God in their hearts.
After they had done, he offered Burnt offerings according to the number of them all, for he said, it may be my Sons have sinned and cursed God in their hearts.
that so their father might be afflicted with the thought, that his children died unreconciled to God, that they died with sinne upon them unrepented of:
that so their father might be afflicted with the Thought, that his children died unreconciled to God, that they died with sin upon them unrepented of:
Be prepared then, not onely to receive another affliction, but to receive a greater affliction, and have thoughts of receiving the greatest affliction at the last.
Be prepared then, not only to receive Another affliction, but to receive a greater affliction, and have thoughts of receiving the greatest affliction At the last.
So much of this fourth charge in the generall, I shall now open the words more particularly, (for those in the 18th. verse I shall not need to say any thing of them, they have been handled before at the 13th. verse, which runnes thus;
So much of this fourth charge in the general, I shall now open the words more particularly, (for those in the 18th. verse I shall not need to say any thing of them, they have been handled before At the 13th. verse, which runs thus;
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And there was a day when his sonnes and his daughters were eating and drinking wine in their Eldest brothers house. ) The 19th. verse describes the manner of this tryall;
And there was a day when his Sons and his daughters were eating and drinking wine in their Eldest Brother's house.) The 19th. verse describes the manner of this trial;
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And behold there came a great wind from the wildernesse, &c. And behold. ] Ecce or behold, in Scripture ever notes more then ordinary matter following. 1. Great things call for attention. 2. That which is sudden and unexpected, calls us to behold it. 3. Rare things, things seldome seen, invite all to see and wonder at them. Here is matter of admiration.
And behold there Come a great wind from the Wilderness, etc. And behold. ] Ecce or behold, in Scripture ever notes more then ordinary matter following. 1. Great things call for attention. 2. That which is sudden and unexpected, calls us to behold it. 3. Rare things, things seldom seen, invite all to see and wonder At them. Here is matter of admiration.
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And being so light that naturally it cannot descend, and so resisted that it cannot peaceably ascend, it takes a course betweene both, slanting with mighty violence through the ayre. Thus Philosophers teach.
And being so Light that naturally it cannot descend, and so resisted that it cannot peaceably ascend, it Takes a course between both, slanting with mighty violence through the air. Thus Philosophers teach.
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It is conceived, that this was either the wildernesse of Idumea, or Edom, spoken of 2 King. 3.8. or else it was Arabia the Desart, which is by way of eminency called The wildernesse. It came from the wildernesse, that is, it came over that part which is called Arabia desorta, or Arabia the wild.
It is conceived, that this was either the Wilderness of Idumea, or Edom, spoken of 2 King. 3.8. or Else it was Arabia the Desert, which is by Way of eminency called The Wilderness. It Come from the Wilderness, that is, it Come over that part which is called Arabia desorta, or Arabia the wild.
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Satan Prince of the ayre raised up this mighty winde. Windes are said sometimes to come from God; As Exod. 10.13. The Lord brought an East-winde upon the Land of Egypt that it was covered with Locusts, (one of the plagues of Egypt, ) And verse 19. The Lord turned a mighty West-wind which tooke away the Locusts. And Numb. 11.31. There went forth a wind from the Lord, and brought Quailes from the Sea, Jonah 1.4. The Lord sent out a great wind into the Sea. The Heathens (who devided the World among sundry gods) gave the winds to Aeolus, whom they supposed to have them all shut up and lock't close in his lodge, till he gave them command to fly abroad.
Satan Prince of the air raised up this mighty wind. Winds Are said sometime to come from God; As Exod 10.13. The Lord brought an East wind upon the Land of Egypt that it was covered with Locusts, (one of the plagues of Egypt,) And verse 19. The Lord turned a mighty West wind which took away the Locusts. And Numb. 11.31. There went forth a wind from the Lord, and brought Quails from the Sea, Jonah 1.4. The Lord sent out a great wind into the Sea. The heathens (who divided the World among sundry God's) gave the winds to Aeolus, whom they supposed to have them all shut up and locked close in his lodge, till he gave them command to fly abroad.
must it not be a wind from the foure quarters of Heaven which strikes the foure corners of a house? I answer, This was an extraordinary wind, there was a wonder carryed on the wings of this wind,
must it not be a wind from the foure quarters of Heaven which strikes the foure corners of a house? I answer, This was an extraordinary wind, there was a wonder carried on the wings of this wind,
This wind did not worke according to the ordinary rate of winds. Or we may say, It was a whirle-wind, that tempestuous whirle-wind, which Philosophers call Typhon ;
This wind did not work according to the ordinary rate of winds. Or we may say, It was a whirlwind, that tempestuous whirlwind, which Philosophers call Typhon;
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and it fell upon the Young-men and they are dead. But what became of his three Daughters, did they escape? They are not named, but they also were involved.
and it fell upon the Young men and they Are dead. But what became of his three Daughters, did they escape? They Are not nam, but they also were involved.
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It is usuall in Scripture, under one Sexe, the superiour Sexe to comprise both. All Jobs children perished under the ruines of that falling house. Hence Observe,
It is usual in Scripture, under one Sex, the superior Sex to comprise both. All Jobs children perished under the ruins of that falling house. Hence Observe,
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First, That Satan being left at his owne dispose, can raise and enrage stormes and tempests. It is said, Psal. 148.8. That stormie winds and tempests fulfill the will of God ;
First, That Satan being left At his own dispose, can raise and enrage storms and tempests. It is said, Psalm 148.8. That stormy winds and tempests fulfil the will of God;
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and go down to hell for help, God will chuse their delusions, saying in his wrath, you that think the devill can give you a wind, the devill shall give you a wind:
and go down to hell for help, God will choose their delusions, saying in his wrath, you that think the Devil can give you a wind, the Devil shall give you a wind:
A vvind vvhich (unles you repent) vvill carry you into that lake vvherin there is no vvater, a lake burning for ever, And the breath of the Lord like a streame of brimstone kindling it.
A wind which (unless you Repent) will carry you into that lake wherein there is no water, a lake burning for ever, And the breath of the Lord like a stream of brimstone kindling it.
Thinke not (saith he) that either these or those upon whom the Tower of Shiloe fell and slew them, were sinners above all men that dwelt in Jerusalem, I tell you except yee repent, yee shall all likewise perish.
Think not (Says he) that either these or those upon whom the Tower of Shiloh fell and slew them, were Sinners above all men that dwelled in Jerusalem, I tell you except ye Repent, ye shall all likewise perish.
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yet how many by such appearances judge unrighteous judgements, being as barbarous, as those Barbarians of Malta, who seeing a Viper comming out of the heat and fastning on Pauls hand, they (concluding he must die presently) censured him to be a murtherer, whom though he had escaped the Sea,
yet how many by such appearances judge unrighteous Judgments, being as barbarous, as those Barbarians of Malta, who seeing a Viper coming out of the heat and fastening on Paul's hand, they (concluding he must die presently) censured him to be a murderer, whom though he had escaped the Sea,
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and we have no assurance of our lives in our greatest joyes, how holy should we be? Whether you eate or drinke (saith the Apostle) or whatsoever you doe, doe all to the glory of God.
and we have no assurance of our lives in our greatest Joys, how holy should we be? Whither you eat or drink (Says the Apostle) or whatsoever you do, do all to the glory of God.
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The very pots in Jerusalem shall be holy, that is, men at their pots shall be holy, to note that they should be holy in their eatings, in their drinkings:
The very pots in Jerusalem shall be holy, that is, men At their pots shall be holy, to note that they should be holy in their eatings, in their drinkings:
not holy onely when they were praying, and holy when they were hearing, but holy in those ordinary naturall actions of eating and drinking, holy at their Tables,
not holy only when they were praying, and holy when they were hearing, but holy in those ordinary natural actions of eating and drinking, holy At their Tables,
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We may observe somewhat more generally from all these foure sore afflictions considered together. As first, We see how quickly the beauty of all worldly blessings may be blasted.
We may observe somewhat more generally from all these foure soar afflictions considered together. As First, We see how quickly the beauty of all worldly blessings may be blasted.
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Job in the morning had an estate, as great and as good as his heart could desire in worldly things, there was luster and strength in and upon all he had,
Job in the morning had an estate, as great and as good as his heart could desire in worldly things, there was luster and strength in and upon all he had,
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but before night he had nothing but sorrow to sup upon; He had no retinue of servants left, but foure, reserved only to report his losses. In one day all's gone.
but before night he had nothing but sorrow to sup upon; He had no retinue of Servants left, but foure, reserved only to report his losses. In one day all's gone.
surely there must be a long time spent in contriving and acting the destruction of Babylon ▪ no, the Lord can blast her beauty and destroy her power in a day;
surely there must be a long time spent in contriving and acting the destruction of Babylon ▪ no, the Lord can blast her beauty and destroy her power in a day;
So when yee looke upon other great and mighty, prosperous and flourishing enemies, such as flourish like greene bay trees, remember the Lord in one day can wither their branches and kill their roots, yee root them up.
So when ye look upon other great and mighty, prosperous and flourishing enemies, such as flourish like green bay trees, Remember the Lord in one day can wither their branches and kill their roots, ye root them up.
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And this may be unto us all, matter of Admonition, to prepare for changes, to esteeme creatures as they are, perishing substance. Who ever had an estate better gotten, better bottom'd or better managed then Job? yet all was overthrowne and swept away in a moment.
And this may be unto us all, matter of Admonition, to prepare for changes, to esteem creatures as they Are, perishing substance. Who ever had an estate better got, better bottomed or better managed then Job? yet all was overthrown and swept away in a moment.
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Evill spirits are called powers in the abstract, they have not onely a power, they are not only powerfull, (hence called principalities, such as have great authority and soveraignty (as it were) over others,) but they are called Powers. It is not an empty title or a naked name that is given them,
Evil spirits Are called Powers in the abstract, they have not only a power, they Are not only powerful, (hence called principalities, such as have great Authority and sovereignty (as it were) over Others,) but they Are called Powers. It is not an empty title or a naked name that is given them,
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Satan is a mighty Prince commanding in the spirits of wicked men (ther's his Throne) he can kindle their lusts and ••flame their spirits, set them on fire from hell,
Satan is a mighty Prince commanding in the spirits of wicked men (ther's his Throne) he can kindle their Lustiest and ••flame their spirits, Set them on fire from hell,
and then cause them to goe on with a rage (in doing mischiefe) as high as Heaven. He can leade men captive at his will, though not against their owne will:
and then cause them to go on with a rage (in doing mischief) as high as Heaven. He can lead men captive At his will, though not against their own will:
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Yet to shew the efficacy of his actings, he is said to lead them captive at his will, to doe his will and execute his devillships designes. It is admirable what Satan can doe upon wicked men, who are his willing vassals and bond-slaves;
Yet to show the efficacy of his actings, he is said to led them captive At his will, to do his will and execute his devillships designs. It is admirable what Satan can do upon wicked men, who Are his willing vassals and bondslaves;
or so much as one breath of wind, yet if hee be let loose and unchain'd, hee can goe to Gods Store-house of wind and fire, hee can goe to Gods Magazin of thunder, stormes and tempests, he can fetch out such store of all these,
or so much as one breath of wind, yet if he be let lose and unchained, he can go to God's Storehouse of wind and fire, he can go to God's Magazine of thunder, storms and tempests, he can fetch out such store of all these,
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The Apostle taxes all naturall men, that they live without God in the world, that is, they live without a sensible apprehension of the Majesty, of the power,
The Apostle Taxes all natural men, that they live without God in the world, that is, they live without a sensible apprehension of the Majesty, of the power,
I may say in a sense unto many godly men (and it may be a reproofe unto them) that they live without the devill in the world, that is, they have not such apprehensions of the power and policy and sleights of Satan, as they ought to have.
I may say in a sense unto many godly men (and it may be a reproof unto them) that they live without the Devil in the world, that is, they have not such apprehensions of the power and policy and sleights of Satan, as they ought to have.
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The carriage and behaviour of Job is laid downe, verse 20, 21. And concerning his carriage, the Text gives us to consider, 1. What Job did. 2. What Job said.
The carriage and behaviour of Job is laid down, verse 20, 21. And Concerning his carriage, the Text gives us to Consider, 1. What Job did. 2. What Job said.
1. What he did, and that is in the 20th verse, and there we find mentioned five distinct actions of Job upon the receiving of the relation of his affliction. 1. He arose. 2. He rent his mantle. 3. He shaved his head. 4. He fell downe upon the ground. 5. He worshipped.
1. What he did, and that is in the 20th verse, and there we find mentioned five distinct actions of Job upon the receiving of the Relation of his affliction. 1. He arose. 2. He rend his mantle. 3. He shaved his head. 4. He fell down upon the ground. 5. He worshipped.
His sayings containe two strong and undeniable argumentall Propositions, and one cleare Conclusion, flowing naturally from them both, or from either of them;
His sayings contain two strong and undeniable argumentall Propositions, and one clear Conclusion, flowing naturally from them both, or from either of them;
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And so you have the word in divers places, as Judg. 20.18. The children of Israel arose and went to the house of the Lord, that is, they went presently up to the house of the Lord, 2 Sam. 14.31. Then Joab arose and went to Absolom, the meaning is only this, that upon the receiving of that message, he went with speed, he made no delayes: And Nehem. 2.18. when Nehemiah exhorted them to the great worke of building the house of the Lord, the people shewing their willingnesse and readinesse exprest it thus, Let us rise up and build, that is, let us build (as we say) out of hand, speedily.
And so you have the word in diverse places, as Judges 20.18. The children of Israel arose and went to the house of the Lord, that is, they went presently up to the house of the Lord, 2 Sam. 14.31. Then Joab arose and went to Absalom, the meaning is only this, that upon the receiving of that message, he went with speed, he made no delays: And Nehemiah 2.18. when Nehemiah exhorted them to the great work of building the house of the Lord, the people showing their willingness and readiness expressed it thus, Let us rise up and built, that is, let us built (as we say) out of hand, speedily.
Secondly, To arise implyes the courage, constancy and strength of those who undertake or goe about a businesse, they arise and doe it, that is, they doe it with spirit:
Secondly, To arise Implies the courage, constancy and strength of those who undertake or go about a business, they arise and do it, that is, they do it with Spirit:
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In this sense the Lord is said to arise, Isa. 33.8, 9. where there is that sad description of the Land, The Earth mourneth and languisheth, Lebanon is ashamed, &c. Now will I rise saith the Lord,
In this sense the Lord is said to arise, Isaiah 33.8, 9. where there is that sad description of the Land, The Earth Mourneth and Languishes, Lebanon is ashamed, etc. Now will I rise Says the Lord,
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That prayer of the old Church, Arise O Lord, and let thine enemies be scattered, hath the same intendment, desiring the Lord to goe forth armed with strength for the helpe of his people and the subduing of their enemies.
That prayer of the old Church, Arise Oh Lord, and let thine enemies be scattered, hath the same intendment, desiring the Lord to go forth armed with strength for the help of his people and the subduing of their enemies.
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There was sad tydings brought to Eli concerning the death of his sonnes and the taking of the Arke, the Text saith, As soone as he heard these things, he fell downe backward, he had no spirit, no strength left in him, he did not arise and rend his garment,
There was sad tidings brought to Eli Concerning the death of his Sons and the taking of the Ark, the Text Says, As soon as he herd these things, he fell down backward, he had no Spirit, no strength left in him, he did not arise and rend his garment,
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When Nabal heard of the danger that his churlish and inhospitable answer had almost drawne upon him, 1 Sam. 25.37. His heart dyed within him, and he became as a stone.
When Nabal herd of the danger that his churlish and inhospitable answer had almost drawn upon him, 1 Sam. 25.37. His heart died within him, and he became as a stone.
When Jacob heard of the death of Joseph, when his sonnes brought him home the bloudy Coat, saying (but falsely) that surely their brother was torne with wilde beasts ;
When Jacob herd of the death of Joseph, when his Sons brought him home the bloody Coat, saying (but falsely) that surely their brother was torn with wild beasts;
he presently rent his garment. And when the relation of the death of Saul was brought to Davids eare, to expresse his sorrow, He tooke hold on his cloathes and rent them ▪ and likewise all the men that were with him ;
he presently rend his garment. And when the Relation of the death of Saul was brought to Davids ear, to express his sorrow, He took hold on his clothes and rend them ▪ and likewise all the men that were with him;
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In great funeral or fatall mournings, it was usuall among the Hebrews to rent their garments. This also was a frequent custome among the Heathen, as the Poet describes a mourner in his mixt lamentations for private and publike losses;
In great funeral or fatal mournings, it was usual among the Hebrews to rend their garments. This also was a frequent custom among the Heathen, as the Poet describes a mourner in his mixed lamentations for private and public losses;
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When Joshua humbled himselfe upon the defeat, flight and slaughter of the Israelites before Ai, it is said, he rent his cloathes and fell to the Earth:
When joshua humbled himself upon the defeat, flight and slaughter of the Israelites before Ai, it is said, he rend his clothes and fell to the Earth:
So when the booke of the Law was read to Josiah, and he saw how farre they had departed from the rule and word of God, it is said, He rent his clothes, and he was afraid, he humbled himself and his heart was tender before God.
So when the book of the Law was read to Josiah, and he saw how Far they had departed from the Rule and word of God, it is said, He rend his clothes, and he was afraid, he humbled himself and his heart was tender before God.
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But it may be objected that in the 2. Joel 13. when we are exhorted to rent the heart, we are stop'd from renting the garment, Rent your hearts and not your garments, in the case of Repentance.
But it may be objected that in the 2. Joel 13. when we Are exhorted to rend the heart, we Are stopped from renting the garment, Rend your hearts and not your garments, in the case of Repentance.
as a direction, Rent your hearts and not your garments, that is, Rent your hearts rather then your garments, or Rent your hearts more then your garments, or be sure that you rent your hearts whatsoever ver you doe with your garments, Negations doe not alwayes quite deny a thing, in the 2 Cor. 3.6.
as a direction, Rend your hearts and not your garments, that is, Rend your hearts rather then your garments, or Rend your hearts more then your garments, or be sure that you rend your hearts whatsoever for you do with your garments, Negations do not always quite deny a thing, in the 2 Cor. 3.6.
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take an instance for it, where the Apostle treating of the preheminence of the Gospell in the new dispensation saith, Who hath made us able Ministers, not of the letter, but of the Spirit.
take an instance for it, where the Apostle treating of the pre-eminence of the Gospel in the new Dispensation Says, Who hath made us able Ministers, not of the Letter, but of the Spirit.
for the letter of the word is the vessell wherin the Spirit is contained, and unlesse we speake the letter to the eare, the Spirit cannot in an ordinary way come into the heart;
for the Letter of the word is the vessel wherein the Spirit is contained, and unless we speak the Letter to the ear, the Spirit cannot in an ordinary Way come into the heart;
therefore understand the Apostles meaning thus, he hath made us able Ministers, not of the letter but of the Spirit, that is, he hath made us Ministers rather of the spirit then of the letter,
Therefore understand the Apostles meaning thus, he hath made us able Ministers, not of the Letter but of the Spirit, that is, he hath made us Ministers rather of the Spirit then of the Letter,
When the roull of curses that Baruch wrote from the mouth of Jeremiah was read before Jehojakim and his Courtiers, the King cut the roll with a pen-knife and cast it into the fire, their impenitence is thus described, yet they were not afraid,
When the roull of curses that baruch wrote from the Mouth of Jeremiah was read before Jehoiakim and his Courtiers, the King Cut the roll with a penknife and cast it into the fire, their impenitence is thus described, yet they were not afraid,
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or his eye with a spectacle of bold transcendent wickednesse against the Lord. Word being brought to Hezekiah of the blasphemie that Rabshakeh had belched our against God,
or his eye with a spectacle of bold transcendent wickedness against the Lord. Word being brought to Hezekiah of the blasphemy that Rabshakeh had belched our against God,
when he heard how he had reproached the living God, in saying, who is the God of Jerusalem that he should deliver it out of my hand? the text saith, that Hezekiah rent his cloathes with indignation;
when he herd how he had reproached the living God, in saying, who is the God of Jerusalem that he should deliver it out of my hand? the text Says, that Hezekiah rend his clothes with Indignation;
which when the Apostles Paul and Barnabas heard of, and saw the preparations (Oxen and Garlands brought to the gates) for that abhominable Idolatry, they rent their cloathes, and ranne in among the people saying, Sirs,
which when the Apostles Paul and Barnabas herd of, and saw the preparations (Oxen and Garlands brought to the gates) for that abominable Idolatry, they rend their clothes, and ran in among the people saying, Sirs,
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why doe you these things? we also are men of like passions with you. They rent their cloathes with indignation, being grieved and vext to see men so besotted, and God so dishonoured.
why do you these things? we also Are men of like passion with you. They rend their clothes with Indignation, being grieved and vexed to see men so besotted, and God so dishonoured.
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If it be demanded why did Job rend his garments? I answer, first, He rent his garments for the greatnesse of that sorrow that was upon him in regard of his outward affliction.
If it be demanded why did Job rend his garments? I answer, First, He rend his garments for the greatness of that sorrow that was upon him in regard of his outward affliction.
or of speaking evill of him, who hath powred out all these evills upon thee. Never stand so much upon his honour, who stands so little upon thy comfort.
or of speaking evil of him, who hath poured out all these evils upon thee. Never stand so much upon his honour, who Stands so little upon thy Comfort.
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while the enemy said unto him, where is now thy God, he arises with indignation and soule-abhorrence of these injections, rending his garments, &c. That for the second act. The third followes.
while the enemy said unto him, where is now thy God, he arises with Indignation and soule-abhorrence of these injections, rending his garments, etc. That for the second act. The third follows.
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the Lord speaking by his Prophet of the great affliction that should come upon the Jewes saith, On all their heads shall be baldnesse, and every beard cut off ;
the Lord speaking by his Prophet of the great affliction that should come upon the Jews Says, On all their Heads shall be baldness, and every beard Cut off;
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that is, they shall mourne, that's the meaning of it. And Isa. 22.12. In that day did the Lord God of Hosts call to weeping, and to mourning, and to baldnesse ;
that is, they shall mourn, that's the meaning of it. And Isaiah 22.12. In that day did the Lord God of Hosts call to weeping, and to mourning, and to baldness;
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the meaning of it in joyning baldnesse and mourning was only this, to shew that there should be extreame sorrow and mourning in the land, The Lord calleth to mourning and baldnesse, that is, to an exceeding great mourning, such as those mournings used to be when they shaved their heads;
the meaning of it in joining baldness and mourning was only this, to show that there should be extreme sorrow and mourning in the land, The Lord calls to mourning and baldness, that is, to an exceeding great mourning, such as those mournings used to be when they shaved their Heads;
And the Prophet puts in this as an aggravation of their sinne, that when the Lord called for such a mourning as was joyned with baldnesse and shaving the head, that then there should be joy and gladnesse, slaying Oxen,
And the Prophet puts in this as an aggravation of their sin, that when the Lord called for such a mourning as was joined with baldness and shaving the head, that then there should be joy and gladness, slaying Oxen,
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and killing Sheepe, eating flesh, and drinking wine. See this more cleare, Ier. 7.29. when the Prophet fore-shewes the great affliction of Jerusalem, he thus bespeakes them, Cut off thine haire O Jerusalem and cast it away, and take up a lamentation.
and killing Sheep, eating Flesh, and drinking wine. See this more clear, Jeremiah 7.29. when the Prophet foreshows the great affliction of Jerusalem, he thus bespeaks them, cut off thine hair Oh Jerusalem and cast it away, and take up a lamentation.
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To adde one instance more, Mica. 1.16. In case of their sore affliction the Prophet saith, Make thee bald and pole thee for thy delicate children, enlarge thy baldnesse as the Eagle ;
To add one instance more, Mica. 1.16. In case of their soar affliction the Prophet Says, Make thee bald and pole thee for thy delicate children, enlarge thy baldness as the Eagl;
The meaning of all is, mourne bitterly, or mourne greatly for thy delicate children, thy delicate and sweet children they are destroyed, mourne greatly for them, enlarge thy baldnesse as the Eagle ;
The meaning of all is, mourn bitterly, or mourn greatly for thy delicate children, thy delicate and sweet children they Are destroyed, mourn greatly for them, enlarge thy baldness as the Eagl;
nor make themselves bald for them, Ezek. 24.17. Make no mourning for the dead, what followeth? Bind the tire of thine head upon thee, when they should keepe on their haire, their tire, that was an argument that there was no mourning.
nor make themselves bald for them, Ezekiel 24.17. Make no mourning for the dead, what follows? Bind the tire of thine head upon thee, when they should keep on their hair, their tire, that was an argument that there was no mourning.
now the shame was not only because their beards were halfe cut off, for if that had beene all, they might quickly have cut off the other halfe and have delivered themselves from the shame; for they were at liberty:
now the shame was not only Because their beards were half Cut off, for if that had been all, they might quickly have Cut off the other half and have Delivered themselves from the shame; for they were At liberty:
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Thus the shaving of the head in Job might be a signe both of his sorrovv and great reproach that vvas come upon him, being one novv that vvas ready to be mocked and made the scorne and by-vvord of the vvorld,
Thus the shaving of the head in Job might be a Signen both of his sorrow and great reproach that was come upon him, being one now that was ready to be mocked and made the scorn and by-vvord of the world,
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Yet it is considerable from Scripture example, that the cutting off the haire, and shaving of the head had not alvvayes either of these significations hitherto discuss'd,
Yet it is considerable from Scripture Exampl, that the cutting off the hair, and shaving of the head had not always either of these significations hitherto discussed,
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both of these neglecting the care and culture of their bodies in their troubles, now being delivered, prepare themselves by shaving and trimming the hayre for the presence of those Kings.
both of these neglecting the care and culture of their bodies in their Troubles, now being Delivered, prepare themselves by shaving and trimming the hair for the presence of those Kings.
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But it is in some Nations, shaving hath beene a marke of Honour, All the Romane Emperours were shaved, till Nero. And it was an ancient Proverbe, Thou art a slave for thou wearest lockes or long haire.
But it is in Some nations, shaving hath been a mark of Honour, All the Roman emperors were shaved, till Nero. And it was an ancient Proverb, Thou art a slave for thou wearest locks or long hair.
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There is an Objection that may be made concerning this act of Job, (because afterward it is said, that in all this Job sinned not ) whether or not Job might shave his head without sinne? for you have an expresse rule to the contrary, Levit. 19.27. cap. 21.5. You shall not round the corners of your heads, neither shalt thou marre the corners of thy beard, and so you have it againe in Deut. 14.1. that they should not cut their haire or make any baldnesse upon their heads for the dead, namely by shaving or cutting off the haire.
There is an Objection that may be made Concerning this act of Job, (Because afterwards it is said, that in all this Job sinned not) whither or not Job might shave his head without sin? for you have an express Rule to the contrary, Levit. 19.27. cap. 21.5. You shall not round the corners of your Heads, neither shalt thou mar the corners of thy beard, and so you have it again in Deuteronomy 14.1. that they should not Cut their hair or make any baldness upon their Heads for the dead, namely by shaving or cutting off the hair.
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I answer briefly for that, first, Job lived (as we have cleared when we spake of the booke in generall) before that Law was given, which did prohibit the cutting of the haire in that manner.
I answer briefly for that, First, Job lived (as we have cleared when we spoke of the book in general) before that Law was given, which did prohibit the cutting of the hair in that manner.
First, the Prophet Isaiah reproving the unseasonable mirth and desperate security of the Jewes in a time of publike trouble and treading downe, tells them, In that day did the Lord God of Hoasts call to weeping and to mourning,
First, the Prophet Isaiah reproving the unseasonable mirth and desperate security of the Jews in a time of public trouble and treading down, tells them, In that day did the Lord God of Hosts call to weeping and to mourning,
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and to baldnesse, and to girding with sack-cloth, Isa. 22.12. Secondly, There is councell given answerable to that reproofe by the Prophet Micah cap. 1.16.
and to baldness, and to girding with Sackcloth, Isaiah 22.12. Secondly, There is council given answerable to that reproof by the Prophet micah cap. 1.16.
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As the other two actions, his falling upon the ground and worshipping referre to the expression of that homage and honour that he tendered up to God in the middest of these sorrowes.
As the other two actions, his falling upon the ground and worshipping refer to the expression of that homage and honour that he tendered up to God in the midst of these sorrows.
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and the Apostle doth caution all the sonnes of God against them both in one verse, Heb. 12.5. My sonne despise not thou the chastening of the Lord, nor faint when thou art rebuked of him.
and the Apostle does caution all the Sons of God against them both in one verse, Hebrew 12.5. My son despise not thou the chastening of the Lord, nor faint when thou art rebuked of him.
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He would have it knowne that he fainted not under the stroake, and he would have it knowne, that he felt the stroake, he was not like a stocke or a stone;
He would have it known that he fainted not under the stroke, and he would have it known, that he felt the stroke, he was not like a stock or a stone;
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he would not carry it with a stoicall apathy, but with Christian fortitude and magnanimity. Sencelesse ones are taxed, Jerem. 5.3. Thou hast striken them, and they have not grieved.
he would not carry it with a stoical apathy, but with Christian fortitude and magnanimity. Senseless ones Are taxed, Jeremiah 5.3. Thou hast stricken them, and they have not grieved.
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They have stricken me shalt thou say, and I was not sicke, they have beaten me and I felt it not, Prov. 23.34, 35. The Prophet Hosea reproves the like.
They have stricken me shalt thou say, and I was not sick, they have beaten me and I felt it not, Curae 23.34, 35. The Prophet Hosea reproves the like.
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Strangers (saith he) have devoured his strength and he knoweth it not, yea gray haires are here and there upon him and he knoweth it not, ca. 7.9. That is, he is in an afflicted, in a declining condition, and yet he layeth it not to heart.
Strangers (Says he) have devoured his strength and he Knoweth it not, yea grey hairs Are Here and there upon him and he Knoweth it not, circa 7.9. That is, he is in an afflicted, in a declining condition, and yet he Layeth it not to heart.
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The former hath in it the height of wickednesse, and the latter hath not the least degree of goodnesse, It is no vertue to beare what we doe not feele. Secondly, observe
The former hath in it the height of wickedness, and the latter hath not the least degree of Goodness, It is no virtue to bear what we do not feel. Secondly, observe
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Iob was not only sorrowfull, but he acts sorrow, he puts himselfe into mourning postures, he rents his garments, he shav's his head, downe he falleth upon the ground.
Job was not only sorrowful, but he acts sorrow, he puts himself into mourning postures, he rends his garments, he shav's his head, down he falls upon the ground.
To be above passions will be our happinesse in Heaven, to rectifie passions is much of our happinesse on earth ▪ To be without naturall affections, is to fall below a man:
To be above passion will be our happiness in Heaven, to rectify passion is much of our happiness on earth ▪ To be without natural affections, is to fallen below a man:
to steere and mannage them is one of the heights of a Christian. Thirdly, We shewed that this renting of his garments might have reference to his Repentance: whence note,
to steer and manage them is one of the heights of a Christian. Thirdly, We showed that this renting of his garments might have Referente to his Repentance: whence note,
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2. He worshippeth. The Originall words doe both signifie a bowing to the ground; He fell upon the ground and bowed, so some translate it, you shall see the reason by and by.
2. He Worshippeth. The Original words do both signify a bowing to the ground; He fell upon the ground and bowed, so Some translate it, you shall see the reason by and by.
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It is said, Mat. 2.10, 11. that the wise men when they found Christ, rejoyced with exceeding great joy, and presently, they fell downe and worshipped him.
It is said, Mathew 2.10, 11. that the wise men when they found christ, rejoiced with exceeding great joy, and presently, they fell down and worshipped him.
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Neither is this posture peculiar to worship in times or upon occasions of extraordinary joy and sorrow (unlesse in the degree of it) for the ordinary invitation was, O come let us worship and bow downe, let us kneele before the Lord our maker, Psa. 95.6. I said in the degree, for to fall downe is more then to bow down.
Neither is this posture peculiar to worship in times or upon occasions of extraordinary joy and sorrow (unless in the degree of it) for the ordinary invitation was, Oh come let us worship and bow down, let us kneel before the Lord our maker, Psa. 95.6. I said in the degree, for to fallen down is more then to bow down.
And it is probably observed that the ancient Prophets and holy men, the servants of God were called Nephalim (from Naphal, which is the Originall word of the Text) Cadentes or Prostrantes, that is, prostrates or fallers, because in their worship they usually fell downe upon the earth to humble themselves before God.
And it is probably observed that the ancient prophets and holy men, the Servants of God were called Nephalim (from Naphal, which is the Original word of the Text) Cadentes or prostrantes, that is, prostrates or fallers, Because in their worship they usually fell down upon the earth to humble themselves before God.
And because adoration was so commonly made by falling to the ground, by bowing the head, by bowing the knee, by bowing the whole body, therefore the same Originall word which the Hebrewes use for worshipping doth properly signifie to bow downe the body.
And Because adoration was so commonly made by falling to the ground, by bowing the head, by bowing the knee, by bowing the Whole body, Therefore the same Original word which the Hebrews use for worshipping does properly signify to bow down the body.
And that phrase to bow the body, as it is often joyned with worshipping; so sometime to bow the body, put alone, doth signifie to worship, 2 King. 5.18.
And that phrase to bow the body, as it is often joined with worshipping; so sometime to bow the body, put alone, does signify to worship, 2 King. 5.18.
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When I bow my selfe in the house of Rimmon, scil. When I worship, &c. So likewise the Greeke word to worship hath the same sense in it, for that word signifies (as a learned Writer observes upon it) to bow after the manner of doggs that crouch at the feet of their Masters for favour, or for feare.
When I bow my self in the house of Rimmon, scil. When I worship, etc. So likewise the Greek word to worship hath the same sense in it, for that word signifies (as a learned Writer observes upon it) to bow After the manner of Dogs that crouch At the feet of their Masters for favour, or for Fear.
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Some have worship'd God standing, some sitting, some walking, all these are worship-postures. For standing we find it, 1 King. 8.22. at the Dedication of the Temple, Solomon stood before the Altar of the Lord, and made that prayer.
some have worshipped God standing, Some sitting, Some walking, all these Are worship-postures. For standing we find it, 1 King. 8.22. At the Dedication of the Temple, Solomon stood before the Altar of the Lord, and made that prayer.
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When Nathan brought that message unto David concerning the building of the house of God, that it should be deferred till his sonnes time, the Text saith, That David went in and sate before the Lord and said, who am I O Lord? And in the end he saith, Therefore have I found in my heart to pray this prayer unto thee.
When Nathan brought that message unto David Concerning the building of the house of God, that it should be deferred till his Sons time, the Text Says, That David went in and sat before the Lord and said, who am I Oh Lord? And in the end he Says, Therefore have I found in my heart to pray this prayer unto thee.
So the rendering unto God that love, that feare, that service, that honour vvhich is due unto him is the worshipping of God, that's the Scripture definition, Psal. 29.2. Give unto the Lord the honour due unto his name ;
So the rendering unto God that love, that Fear, that service, that honour which is due unto him is the worshipping of God, that's the Scripture definition, Psalm 29.2. Give unto the Lord the honour due unto his name;
then followes by vvay of exposition, Worship the Lord in the beauty of holinesse, that is, in his holy Temple, in his beautifull Sanctuary, or in the comely honour of his Sanctuary.
then follows by Way of exposition, Worship the Lord in the beauty of holiness, that is, in his holy Temple, in his beautiful Sanctuary, or in the comely honour of his Sanctuary.
varying and departing from vvhich vvould have filled that holy place vvith darknesse and deformity, notwithstanding all the outward lustre and beauty had bin preserved.
varying and departing from which would have filled that holy place with darkness and deformity, notwithstanding all the outward lustre and beauty had been preserved.
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The worship of God is two-fold, there is internall worship and there is externall worship. Internall worship is to love God, to feare God, and to trust upon him, these are acts of inward worship, these are the summe of our duty and Gods honour contained in the first Commandement:
The worship of God is twofold, there is internal worship and there is external worship. Internal worship is to love God, to Fear God, and to trust upon him, these Are acts of inward worship, these Are the sum of our duty and God's honour contained in the First Commandment:
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And so you may understand vvorship in the Text. Iob fell downe and worshipped, that is, presently upon those reports hee put forth an act of love and holy feare, acts of dependance and holy trust upon God, in his Spirit, saying to this effect within himselfe.
And so you may understand worship in the Text. Job fell down and worshipped, that is, presently upon those reports he put forth an act of love and holy Fear, acts of dependence and holy trust upon God, in his Spirit, saying to this Effect within himself.
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and therefore behold me prostrate before thee, and resolving, still to love thee, still to feare thee, still to trust thee, thou art my God still and my portion for ever.
and Therefore behold me prostrate before thee, and resolving, still to love thee, still to Fear thee, still to trust thee, thou art my God still and my portion for ever.
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Then likewise there is externall worship, which is the summe of the second Commandement, and it is nothing else but the serving of the Lord according to his owne Ordinances and institution, in those severall wayes wherein God will be honoured and served, this is outward vvorship,
Then likewise there is external worship, which is the sum of the second Commandment, and it is nothing Else but the serving of the Lord according to his own Ordinances and Institution, in those several ways wherein God will be honoured and served, this is outward worship,
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Job worshipped God outwardly by falling to the ground, by powring out supplications, and by speaking good words of God (as we reade afterward) words tending to his owne abasement and the honour of God, clearely and fully acquitting and justifying the Lord in all those works of his providence and dispensations towards him.
Job worshipped God outwardly by falling to the ground, by Pouring out supplications, and by speaking good words of God (as we read afterwards) words tending to his own abasement and the honour of God, clearly and Fully acquitting and justifying the Lord in all those works of his providence and dispensations towards him.
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Internall worship pleases God most, but externall honours God most: for by this God is knowne, and his glory held forth in the world. Externall worship is Gods name.
Internal worship Pleases God most, but external honours God most: for by this God is known, and his glory held forth in the world. External worship is God's name.
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Observe further, that it is only said, Job fell downe and worshipped, nothing is said of the object to whom he did direct his worship, or whom he did worship.
Observe further, that it is only said, Job fell down and worshipped, nothing is said of the Object to whom he did Direct his worship, or whom he did worship.
And there is a two-fold civill worship (spoken of in Scripture) There is a civill worship of duty, and there is a civill worship of courtesie. That of duty is from inferiours to their superiours, from children to their Parents, from servants to their Masters, from Subjects to Kings and Magistrates.
And there is a twofold civil worship (spoken of in Scripture) There is a civil worship of duty, and there is a civil worship of courtesy. That of duty is from inferiors to their superiors, from children to their Parents, from Servants to their Masters, from Subject's to Kings and Magistrates.
And it is said of the brethren of Judah, Gen. 49.8. when Jacob on his death-bed blessed the 12. Tribes, Thy brethren shall worship thee or bow downe to thee.
And it is said of the brothers of Judah, Gen. 49.8. when Jacob on his deathbed blessed the 12. Tribes, Thy brothers shall worship thee or bow down to thee.
Now Abraham vvas the Superiour, he vvas a Prince and a Great-man, yet comming before the men of the Country, he bowed himselfe, and it is the same vvord.
Now Abraham was the Superior, he was a Prince and a Great-man, yet coming before the men of the Country, he bowed himself, and it is the same word.
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But as for divine vvorship that is proper and peculiar unto God, that glory he vvill not give to graven Images, man or Angell, and therfore we must not.
But as for divine worship that is proper and peculiar unto God, that glory he will not give to graved Images, man or Angel, and Therefore we must not.
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Hence vve find that vvhen Cornelius and John did act their civill vvorship a little too farre, they vvere presently taken oft for they should intrench upon the divine vvorship.
Hence we find that when Cornelius and John did act their civil worship a little too Far, they were presently taken oft for they should entrench upon the divine worship.
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Civill vvorship vvhen it is excessive and goeth too farre is sinfull; As in Act. 10.25. Luke relates that as soone as Peter came in, Cornelius met him and fell at his feet and worshipped him ;
Civil worship when it is excessive and Goes too Far is sinful; As in Act. 10.25. Lycia relates that as soon as Peter Come in, Cornelius met him and fell At his feet and worshipped him;
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but the meaning of it is, that he fell downe at his feet and gave him an honour and respect beyond vvhat he ought to have done, he vvas excessive in it:
but the meaning of it is, that he fell down At his feet and gave him an honour and respect beyond what he ought to have done, he was excessive in it:
though an Apostle give me such respect as becommeth a Minister of Christ, take heed that you give me no more than belongeth to a man. So the Angell, Revel. 22.8. When John falleth downe at his feet and worshippeth, he takes him up, See thou doe it not, saith he, for I am thy fellow servant:
though an Apostle give me such respect as becomes a Minister of christ, take heed that you give me no more than belongeth to a man. So the Angel, Revel. 22.8. When John falls down At his feet and Worshippeth, he Takes him up, See thou do it not, Says he, for I am thy fellow servant:
Some of their stomackes I beleeve would have digested that before this time, especially being a little help'd with a distinction. Lastly, We may here observe,
some of their stomachs I believe would have digested that before this time, especially being a little helped with a distinction. Lastly, We may Here observe,
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Ans. This worship may be taken for civill worship, namely for that submission which the enemies of the Church, shall be forced by the power of Christ to make unto her,
Ans. This worship may be taken for civil worship, namely for that submission which the enemies of the Church, shall be forced by the power of christ to make unto her,
as was promised by the Prophet, Isa. 60.14. The sons also of them that afflicted thee, shall come bending unto thee, and all they that despised thee shall bow themselves down at the s•tes of thy feet.
as was promised by the Prophet, Isaiah 60.14. The Sons also of them that afflicted thee, shall come bending unto thee, and all they that despised thee shall bow themselves down At the s•tes of thy feet.
This, David prophecies of Christ, speaking in his owne person, Psalm. 18.43, 44. Thou hast made me the head of the Heathen, a people vvhom I have not knowne shall serve me.
This, David prophecies of christ, speaking in his own person, Psalm. 18.43, 44. Thou hast made me the head of the Heathen, a people whom I have not known shall serve me.
That of the Apostle will more illustrate this sence, who speaking of the great benefit of prophecying in a knowne tongue, concludes his Discourse thus, If all prophecy and there come in one that beleeveth not,
That of the Apostle will more illustrate this sense, who speaking of the great benefit of prophesying in a known tongue, concludes his Discourse thus, If all prophecy and there come in one that Believeth not,
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Now we come to his words, to that which Iob spake in the two last verses. Verse 21. Naked came I out of my mothers wombe, and naked shall I returne thither. Verse 22. The Lord giveth and the Lord taketh, blessed be the name of the Lord.
Now we come to his words, to that which Job spoke in the two last Verses. Verse 21. Naked Come I out of my mother's womb, and naked shall I return thither. Verse 22. The Lord gives and the Lord Takes, blessed be the name of the Lord.
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for some seeing Iob renting his garments and shaving his head, and casting himselfe downe upon the ground, they might not know the meaning of all this, they could not reade his heart in these strange behaviours, they might not understand what his intentions were, probably they might judge that he was enraged and madde, that he was distracted or drunke with sorrow:
for Some seeing Job renting his garments and shaving his head, and casting himself down upon the ground, they might not know the meaning of all this, they could not read his heart in these strange behaviours, they might not understand what his intentions were, probably they might judge that he was enraged and mad, that he was distracted or drunk with sorrow:
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Satan was now, like the servants of Benhadad before Ahab, watching for words, he had done his businesse and now he was trying how it would worke, what the event and issue would be;
Satan was now, like the Servants of Benhadad before Ahab, watching for words, he had done his business and now he was trying how it would work, what the event and issue would be;
he could not but smile surely, when he saw him renting his garments and shaving his head and falling downe on the ground, O now it workes, I shall heare him blaspheme and curse God presently.
he could not but smile surely, when he saw him renting his garments and shaving his head and falling down on the ground, Oh now it works, I shall hear him Blaspheme and curse God presently.
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He that is thus distempered in the carriage of the other members of his body, will not surely be able long to rule (that unruly peace) his tongue. One undutifull or dishonourable word cast upon God, would have beene musicke to Satans eare and joy to his heart.
He that is thus distempered in the carriage of the other members of his body, will not surely be able long to Rule (that unruly peace) his tongue. One undutiful or dishonourable word cast upon God, would have been music to Satan ear and joy to his heart.
how was he cloathed with shame at the fall of those words from Iob, Naked came I out of, &c. What David spake concerning the words of his enemies ( Psal. 55.21.
how was he clothed with shame At the fallen of those words from Job, Naked Come I out of, etc. What David spoke Concerning the words of his enemies (Psalm 55.21.
Some conceive that Job at that time spake out his mind more largely, but that the Holy Ghost in the penning of this Story did gather and summe up the strength of all his speech into these two conclusions.
some conceive that Job At that time spoke out his mind more largely, but that the Holy Ghost in the penning of this Story did gather and sum up the strength of all his speech into these two conclusions.
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and for the justifying and acquitting God in so afflicting him. Naked came I out of my Mothers wombe, &c. Naked. ] There is a two-fold nakednesse, there is an internall nakednesse, and there is an externall nakednesse:
and for the justifying and acquitting God in so afflicting him. Naked Come I out of my Mother's womb, etc. Naked. ] There is a twofold nakedness, there is an internal nakedness, and there is an external nakedness:
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But the nakednesse Job speaks of, is the nakednes after the fall properly, where nakednesse importeth not only a not having of cloaths, but want of cloathing;
But the nakedness Job speaks of, is the nakedness After the fallen properly, where nakedness imports not only a not having of clothes, but want of clothing;
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And so nakednesse is put not strictly as opposed onely to cloathing, but we may take it more largely for the want of all outward comforts whatsoever, I came a poore destitute creature into the world, I had not onely no cloathing upon my backe,
And so nakedness is put not strictly as opposed only to clothing, but we may take it more largely for the want of all outward comforts whatsoever, I Come a poor destitute creature into the world, I had not only no clothing upon my back,
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but I had no comfort for my body, I brought neither Sheepe nor Oxen, nor children nor servants into the world with me, I had none of these things, nothing to helpe me of my owne,
but I had no Comfort for my body, I brought neither Sheep nor Oxen, nor children nor Servants into the world with me, I had none of these things, nothing to help me of my own,
or indeed rather against the God of nature, as Pliny in the Preface to his 7th booke of his naturall History, doth as it were chide with nature for turning man into the world in such a helpelesse forlorne condition,
or indeed rather against the God of nature, as pliny in the Preface to his 7th book of his natural History, does as it were chide with nature for turning man into the world in such a helpless forlorn condition,
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giving man understanding and reason in stead of weapons and cloathes, which also are a meanes for the procuring of all things necessary for the supporting of that naked and weake perishing condition. Naked shall I returne thither.
giving man understanding and reason in stead of weapons and clothes, which also Are a means for the procuring of all things necessary for the supporting of that naked and weak perishing condition. Naked shall I return thither.
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as Nicodemus said, Shall a man that is old goe into his mothers wombe and be borne againe? Some answer it thus, The Adverbe [ thither ] doth not necessarily referre to the literall antecedent;
as Nicodemus said, Shall a man that is old go into his mother's womb and be born again? some answer it thus, The Adverb [ thither ] does not necessarily refer to the literal antecedent;
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and not to that which was before spoken by him; as that of Mary sheweth, Joh. 20.15. when she commeth into the garden and findes that Christ was risen, she meeteth Christ and supposing him to be the Gardiner, saith unto him, Sir if you have borne him hence, Him, what him? There was no antecedent mentioned to which Him should relate, only Maries mind was so full of Christ, that she thought every one would understand, what him, or whom she spake of:
and not to that which was before spoken by him; as that of Marry shows, John 20.15. when she comes into the garden and finds that christ was risen, she meeteth christ and supposing him to be the Gardener, Says unto him, Sir if you have born him hence, Him, what him? There was no antecedent mentioned to which Him should relate, only Mary's mind was so full of christ, that she Thought every one would understand, what him, or whom she spoke of:
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Another consideration for the clearing of it is this, that such Adverbes of place as this is, doe not only signifie place, but a state or a condition, wherein any one is,
another consideration for the clearing of it is this, that such Adverbs of place as this is, do not only signify place, but a state or a condition, wherein any one is,
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But thirdly, that which may more clearely carry it, the thither which Job here speakes of may be understood of the earth or the grave, Naked came I out of my mothers wombe,
But Thirdly, that which may more clearly carry it, the thither which Job Here speaks of may be understood of the earth or the grave, Naked Come I out of my mother's womb,
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and so there may be in the latter a reference unto the former, taking the one properly & the other improperly, taking the earth for his mothers wombe in an improper sense, sc. the earth which is the common parent from whence we all came,
and so there may be in the latter a Referente unto the former, taking the one properly & the other improperly, taking the earth for his mother's womb in an improper sense, sc. the earth which is the Common parent from whence we all Come,
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and man-kind is a new-borne, that cleares it, Psal. 2.7. Thou art my Sonne this day have I begotten thee, which words are applyed by Paul, Act. 13.33. to the resurrection of Christ.
and mankind is a newborn, that clears it, Psalm 2.7. Thou art my Son this day have I begotten thee, which words Are applied by Paul, Act. 13.33. to the resurrection of christ.
First as they containe a generall truth. 2. As they are an argument or a reason for the support of a man in such a sad condition as Job was then reduced unto. In the former way observe,
First as they contain a general truth. 2. As they Are an argument or a reason for the support of a man in such a sad condition as Job was then reduced unto. In the former Way observe,
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Death is called an uncloathing, 2 Cor. 5.4. We that are in this Tabernacle doe groane, being burdened, not for that we would be uncloathed, that is, not that we would die.
Death is called an unclothing, 2 Cor. 5.4. We that Are in this Tabernacle do groan, being burdened, not for that we would be Unclothed, that is, not that we would die.
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Death is called an uncloathing, because it pulleth all outward things off from a man, it pulleth off all his raiment, his riches, his lands, his honours,
Death is called an unclothing, Because it pulls all outward things off from a man, it pulls off all his raiment, his riches, his Lands, his honours,
Such a conceit (I say) the Apostle seemes to meet with, for in the 1 Tim. 6.7. having said, We brought nothing with us into this world, he addeth in the next words, and it is certaine we can carry nothing out ;
Such a conceit (I say) the Apostle seems to meet with, for in the 1 Tim. 6.7. having said, We brought nothing with us into this world, he adds in the next words, and it is certain we can carry nothing out;
and you shall goe out of the world adorn'd and enrich'd for ever, the cloathing of grace, the robe of righteousnesse, a vesture of spirituall ornaments will endure to all eternity.
and you shall go out of the world adorned and enriched for ever, the clothing of grace, the robe of righteousness, a vesture of spiritual Ornament will endure to all eternity.
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We may yet consider the words as they are an argument (and so I shall note two things from them.) So Job uses them as an argument both to support himselfe and to acquit God. Then observe.
We may yet Consider the words as they Are an argument (and so I shall note two things from them.) So Job uses them as an argument both to support himself and to acquit God. Then observe.
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As wicked men when they fall into straits or troubles, especially when they fall into sin, study arguments how to shift themselves out and lay all the blame upon God;
As wicked men when they fallen into straits or Troubles, especially when they fallen into since, study Arguments how to shift themselves out and lay all the blame upon God;
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as Adam and Eve our first Parents in Paradise (there it began) when they had sinned and were naked, they began to devise shifts how to put it from themselves and to fasten the fault upon God.
as Adam and Eve our First Parents in Paradise (there it began) when they had sinned and were naked, they began to devise shifts how to put it from themselves and to fasten the fault upon God.
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David on the other side labours as much to cleare God, if ever he should be stript naked, Psa. 51.4. I will confesse my sinne, that thou mayest be justified when thou speakest and cleare when thou judgest.
David on the other side labours as much to clear God, if ever he should be stripped naked, Psa. 51.4. I will confess my sin, that thou Mayest be justified when thou Speakest and clear when thou Judges.
Weigh the reason why David confesseth his sinne in that Psalme, I doe it saith he, that I may by this meanes acquit God, whatsoever God shall doe with me hereafter, whatsoever affliction God shall bring upon me;
Weigh the reason why David Confesses his sin in that Psalm, I do it Says he, that I may by this means acquit God, whatsoever God shall do with me hereafter, whatsoever affliction God shall bring upon me;
men it may be will begin to judge G•d for it, and to say that he hath dealt hardly with me, notice having been taken, what an eminent servant of God I have been, Behold, saith he, I confesse my sinne before thee that thou maist be cleare when thou judgest, or as the Apostle Paul quotes the place, according to the Septuagint, Rom. 3.4. That thou mightest overcome when thou art judged.
men it may be will begin to judge G•d for it, and to say that he hath dealt hardly with me, notice having been taken, what an eminent servant of God I have been, Behold, Says he, I confess my sin before thee that thou Mayest be clear when thou Judges, or as the Apostle Paul quotes the place, according to the septuagint, Rom. 3.4. That thou Mightest overcome when thou art judged.
With nothing but the cloathes upon thy backe? Know O man thou wast borne with nothing but thy skin upon thy backe. Consider this, and leave complaining;
With nothing but the clothes upon thy back? Know Oh man thou wast born with nothing but thy skin upon thy back. Consider this, and leave complaining;
this was one thought which helped Job to beare this burden, the want of all. And the Apostle Paul useth this argument to the very same purpose, 1 Tim. 6.6.
this was one Thought which helped Job to bear this burden, the want of all. And the Apostle Paul uses this argument to the very same purpose, 1 Tim. 6.6.
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having said, That godlinesse with contentment is great gaine, he subjoynes presently this argument of Job, for saith he, we brought nothing into this world,
having said, That godliness with contentment is great gain, he subjoins presently this argument of Job, for Says he, we brought nothing into this world,
To consider what (not long agoe) we were, and what very shortly we must be, will mightily work the soule to contentation in what estate soever wee are. It followes.
To Consider what (not long ago) we were, and what very shortly we must be, will mightily work the soul to contentation in what estate soever we Are. It follows.
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Naturall men (I say) or Heathens have taken up such an argument as that, as when word was brought to a Heathen Philosopher, that his sonne was dead, I knew (saith he) that I begot a sonne mortall, and subject to death ;
Natural men (I say) or heathens have taken up such an argument as that, as when word was brought to a Heathen Philosopher, that his son was dead, I knew (Says he) that I begotten a son Mortal, and Subject to death;
When Job saith, the Lord hath given, we are not to understand it, as if the Lord had brought such a present to him and said, here take this estate, take these cattell, these servants;
When Job Says, the Lord hath given, we Are not to understand it, as if the Lord had brought such a present to him and said, Here take this estate, take these cattle, these Servants;
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When you get wealth, doe not say, this I have gotten (such language is barbarous in divinity) but say, this the Lord hath given. Wee find an expresse caution to this purpose, given by Moses from God, not onely against the former language of the tongue,
When you get wealth, do not say, this I have got (such language is barbarous in divinity) but say, this the Lord hath given. we find an express caution to this purpose, given by Moses from God, not only against the former language of the tongue,
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or at least doe not so well consider it, that God gives riches, &c. their their hearts are yet ready to say, that they have gotten this wealth, they have gotten this honour.
or At least doe not so well Consider it, that God gives riches, etc. their their hearts Are yet ready to say, that they have got this wealth, they have got this honour.
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It is a sweet thing, when a man lookes upward for these lower things, and can say on good grounds that his earth hath dropt down to him from Heaven. The Lord hath given.
It is a sweet thing, when a man looks upward for these lower things, and can say on good grounds that his earth hath dropped down to him from Heaven. The Lord hath given.
Looke into your estates and whatsoever you have got by wrong dealing, take heed of saying, this is of Gods giving, for so you make God himselfe a partner in your sinnes.
Look into your estates and whatsoever you have god by wrong dealing, take heed of saying, this is of God's giving, for so you make God himself a partner in your Sins.
What God said concerning the setting-up of those Kings, Hos. 8.4. They have set-up Kings, but not by me, he saith of all, who enrich themselves by wrong, they have gotten riches but not by me.
What God said Concerning the setting-up of those Kings, Hos. 8.4. They have setup Kings, but not by me, he Says of all, who enrich themselves by wrong, they have got riches but not by me.
Fourthly, These words, the Lord hath given, being rightly handled, will be as a Sword to cut-off foure monsters or monstrous lusts, which annoy all the world,
Fourthly, These words, the Lord hath given, being rightly handled, will be as a Sword to cutoff foure monsters or monstrous Lustiest, which annoy all the world,
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But with what doth he pricke this bladder? It is with this thought that God gives all riches, Let them trust in the living God, who giveth us all things richly to enjoy.
But with what does he prick this bladder? It is with this Thought that God gives all riches, Let them trust in the living God, who gives us all things richly to enjoy.
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what the Apostle James observed and censured in the rich of those times, is found by too much experience among the rich at this day, Yee have despised the poore, Chap. 2.6.
what the Apostle James observed and censured in the rich of those times, is found by too much experience among the rich At this day, Ye have despised the poor, Chap. 2.6.
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Consider it is the Lord that gives, and then be unconvinc'd, if you can, that while you contemne man in his wants, you question God in his wisdome, busie thy selfe hereafter in praising him who gives All,
Consider it is the Lord that gives, and then be unconvinced, if you can, that while you contemn man in his Wants, you question God in his Wisdom, busy thy self hereafter in praising him who gives All,
Know this, thou who art a child of God, if thy portion be but a penny, it hath upon it the Image and Superscription, a Fathers love, which is better then life.
Know this, thou who art a child of God, if thy portion be but a penny, it hath upon it the Image and Superscription, a Father's love, which is better then life.
Wilt thou be sicke, because another is in health, and make thy brothers happinesse the ground of thy miserie? Doe not thinke that all is lost, which is not cast into thy lapp;
Wilt thou be sick, Because Another is in health, and make thy Brother's happiness the ground of thy misery? Do not think that all is lost, which is not cast into thy lap;
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and all would rest satisfied, not because they or others have received thus or thus; but because God hath thus disposed to all. Observe one thing more,
and all would rest satisfied, not Because they or Others have received thus or thus; but Because God hath thus disposed to all. Observe one thing more,
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What is the reason that many are so unwilling to give somewhat unto God? It is because they will not understand that they are beholding to God for all.
What is the reason that many Are so unwilling to give somewhat unto God? It is Because they will not understand that they Are beholding to God for all.
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If they were perswaded of their receipts from him, a little Oratory might perswade a gift from them, in the cause of God, especially when God intreates them, who may of right command them;
If they were persuaded of their receipts from him, a little Oratory might persuade a gift from them, in the cause of God, especially when God intreats them, who may of right command them;
If you have any spirituall wisdome to discerne times and seasons, you may know, that now Christ wants mony (as I have explain'd.) Now God (in his cause) hath need.
If you have any spiritual Wisdom to discern times and seasons, you may know, that now christ Wants money (as I have explained.) Now God (in his cause) hath need.
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whereas what you have, God gave? It is expresse concerning Nabal, that this was the reason why he would not part with a loafe of bread to relieve David and his Army, 1 Sam. 25.11.
whereas what you have, God gave? It is express Concerning Nabal, that this was the reason why he would not part with a loaf of bred to relieve David and his Army, 1 Sam. 25.11.
and send them to a fellow I know not who? You see the man was all in his possessives, my bread, and my water, and my flesh, he never thought that God had any share or interest in his estate, that God gave it,
and send them to a fellow I know not who? You see the man was all in his possessives, my bred, and my water, and my Flesh, he never Thought that God had any share or Interest in his estate, that God gave it,
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You shall see on the other hand, how Davids munificence and that of the Nobles with him, 2 Chr. 29. sprung from this root, the acknowledgement that nothing was their owne, it came in all from God;
You shall see on the other hand, how Davids munificence and that of the Nobles with him, 2 Christ 29. sprung from this root, the acknowledgement that nothing was their own, it Come in all from God;
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even this we have digged in all this while, All things come of thee, and of thine owne we have given thee, vers. 15. They confessed that all came of God, they were but Stewards, he was the Owner,
even this we have dug in all this while, All things come of thee, and of thine own we have given thee, vers. 15. They confessed that all Come of God, they were but Stewards, he was the Owner,
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But why doth Job here charge this upon God, The Lord hath taken? Was it not told him by the messengers, that the Chaldeans and Sabeans came and tooke away his cattell, plundered and pillaged his estate? They told him that the fire consumed his Sheepe, and the wind blew downe the house upon his children :
But why does Job Here charge this upon God, The Lord hath taken? Was it not told him by the messengers, that the Chaldeans and Sabeans Come and took away his cattle, plundered and pillaged his estate? They told him that the fire consumed his Sheep, and the wind blew down the house upon his children:
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Why doth Iob say, The Lord hath taken? What? will Job charge all those robberies upon God himselfe? Doth not this looke like the blasphemy that the devill hoped would come out of Jobs mouth?
Why does Job say, The Lord hath taken? What? will Job charge all those robberies upon God himself? Does not this look like the blasphemy that the Devil hoped would come out of Jobs Mouth?
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Is there any evill in the City, and the Lord hath not done it? Amos 3.6. Every evill of affliction or of trouble is said to be the Lords doing, because it cannot be done without the Lord.
Is there any evil in the city, and the Lord hath not done it? Amos 3.6. Every evil of affliction or of trouble is said to be the lords doing, Because it cannot be done without the Lord.
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and Satan hath robb'd me, but as if he had never heard any mention of Satan or Chaldeans, of fire or winde, he saith, the Lord hath given and the Lord hath taken.
and Satan hath robbed me, but as if he had never herd any mention of Satan or Chaldeans, of fire or wind, he Says, the Lord hath given and the Lord hath taken.
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Therefore they found out two beginnings, that is two Gods rather then they would make the same God the authour of such extreames (as they thought) of good and evill:
Therefore they found out two beginnings, that is two God's rather then they would make the same God the author of such extremes (as they Thought) of good and evil:
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For they feyned that their Jupiter, had two great vessels, placed at the entrance of his Pallace, whereof the one was filled with Good, and the other with Evill. These he dispenced according to the dictate of his owne will among the sons of men.
For they feigned that their Jupiter, had two great vessels, placed At the Entrance of his Palace, whereof the one was filled with Good, and the other with Evil. These he dispensed according to the dictate of his own will among the Sons of men.
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And they painted Fortune in two formes, with two faces of contrary colours, the formost white, the hindermost blacke, to signifie that good and evill, which they shadow'd under white and blacke, came both from goddesse Fortune: which comes neare that language in the Prophet Isa. 45.7. I forme the light and create darkenesse, I make peace and create evill.
And they painted Fortune in two forms, with two faces of contrary colours, the foremost white, the hindermost black, to signify that good and evil, which they shadowed under white and black, Come both from goddess Fortune: which comes near that language in the Prophet Isaiah 45.7. I Form the Light and create darkness, I make peace and create evil.
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therefore the Apostle hath recourse to that onely in the 9th Rom. for the answer of all cavils and objections against Gods dealing with man, Hath not the Potter power over the clay? The soveraignty and supremacy of the Lord is enough to beare him out whatsoever he doth with, or to his creatures.
Therefore the Apostle hath recourse to that only in the 9th Rom. for the answer of all cavils and objections against God's dealing with man, Hath not the Potter power over the clay? The sovereignty and supremacy of the Lord is enough to bear him out whatsoever he does with, or to his creatures.
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Then againe, it is as strong for the second end, for the support of the soule in bearing evill, consider that it is the Lord that giveth and the Lord that takes.
Then again, it is as strong for the second end, for the support of the soul in bearing evil, Consider that it is the Lord that gives and the Lord that Takes.
Joseph had not a word of discontent to vent against his brethren, being thus resolved, It was not you that sent me hither but God, Gen. 45. And David layes aside all revenge against rayling Shimei on this ground, So let him curse, because the Lord hath said unto him, curse David, 2 Sam. 16.10. A godly man cannot be angry at the doing or speaking of that, which pleaseth God, that it should be done or spoken.
Joseph had not a word of discontent to vent against his brothers, being thus resolved, It was not you that sent me hither but God, Gen. 45. And David lays aside all revenge against railing Shimei on this ground, So let him curse, Because the Lord hath said unto him, curse David, 2 Sam. 16.10. A godly man cannot be angry At the doing or speaking of that, which Pleases God, that it should be done or spoken.
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the Lord hath taken away, blessed be the Name of the Lord, reading it thus, The Lord hath given and the Lord hath taken away , as it pleaseth the Lord,
the Lord hath taken away, blessed be the Name of the Lord, reading it thus, The Lord hath given and the Lord hath taken away, as it Pleases the Lord,
The name of a thing it is put for the thing named, Psal. 44.5. Through thee will wee push downe our enemies, thorough thy Name we will tread them downe that rise up against us.
The name of a thing it is put for the thing nam, Psalm 44.5. Through thee will we push down our enemies, through thy Name we will tread them down that rise up against us.
Thirdly, the Name of God is put for his Ordinances or worship, Goe yee now to my place which was in Shiloh, where I set my name at the first, Jerem. 7.12. that is, where I first set up my publike worship;
Thirdly, the Name of God is put for his Ordinances or worship, Go ye now to my place which was in Shiloh, where I Set my name At the First, Jeremiah 7.12. that is, where I First Set up my public worship;
When Moses describes the Gyants, he saith, they were men of renowne, the Hebrew is, They were men of name, because the name of a man is the opinion he hath amongst men;
When Moses describes the Giants, he Says, they were men of renown, the Hebrew is, They were men of name, Because the name of a man is the opinion he hath among men;
So the name of God is that high esteeme, those honourable apprehensions, which Angels and men have of God, such as the thoughts and speeches of men are for the celebration of Gods glory and praise, such is his name in the world, Blessed be the name of the Lord.
So the name of God is that high esteem, those honourable apprehensions, which Angels and men have of God, such as the thoughts and Speeches of men Are for the celebration of God's glory and praise, such is his name in the world, Blessed be the name of the Lord.
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God is blessed by his creatures, when his goodnesse, and greatnesse, and mercy, and bounty, and faithfulnesse and justice are published with thanks-giving and praise.
God is blessed by his creatures, when his Goodness, and greatness, and mercy, and bounty, and faithfulness and Justice Are published with thanksgiving and praise.
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The tongue blessing without the heart is but a tinckling cimball. The heart blessing without the tongue makes sweet, but still musicke, both in consort make that Harmony which fils and delights Heaven and Earth.
The tongue blessing without the heart is but a tinkling cimball. The heart blessing without the tongue makes sweet, but still music, both in consort make that Harmony which fills and delights Heaven and Earth.
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It is a good thing, and it is our duty to blesse God when we are rich and when we are full, as Deut. 8.10. When thou hast eaten and art full then thou shalt blesse the Lord:
It is a good thing, and it is our duty to bless God when we Are rich and when we Are full, as Deuteronomy 8.10. When thou hast eaten and art full then thou shalt bless the Lord:
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when we are empty and have nothing to eat, then to blesse the Lord is the breathing of an excellent spirit indeed. 1 Thes. 5.18. In every thing give thankes ;
when we Are empty and have nothing to eat, then to bless the Lord is the breathing of an excellent Spirit indeed. 1 Thebes 5.18. In every thing give thanks;
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then to give unto the Lord the glory due unto his Name, and in his Temple to speake of his glory, argues a spirit highly ennobl'd and glorious in grace, Psal. 29. Therefore his children should not rest in this, that they beare afflictions,
then to give unto the Lord the glory due unto his Name, and in his Temple to speak of his glory, argues a Spirit highly ennobled and glorious in grace, Psalm 29. Therefore his children should not rest in this, that they bear afflictions,
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That which the Apostle speakes of the Saints suffering persecution, is true of them in any kind of holy suffering, The Spirit of glory and of God doth rest upon them, 1 Pet. 4.14. The Spirit of God is spoken of, as if it were unsetled and unquiet, and knew not where to fix it selfe, till it had found such a soule:
That which the Apostle speaks of the Saints suffering persecution, is true of them in any kind of holy suffering, The Spirit of glory and of God does rest upon them, 1 Pet. 4.14. The Spirit of God is spoken of, as if it were unsettled and unquiet, and knew not where to fix it self, till it had found such a soul:
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as if it could not rest any where till it finde a soule triumphing and blessing God in affliction, at least lying quietly under affliction till God takes it off,
as if it could not rest any where till it find a soul triumphing and blessing God in affliction, At least lying quietly under affliction till God Takes it off,
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The Holy Ghost, the great and infallible moderatour of this cause, and question betweene Job and Satan determines, That in all this Job sinned not, neither did he charge God foolishly.
The Holy Ghost, the great and infallible moderator of this cause, and question between Job and Satan determines, That in all this Job sinned not, neither did he charge God foolishly.
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But it will be objected, Is there any man that sinneth not? Or is there any man that sinneth not in every thing? How then are we to understand what the Holy Ghost pronounceth, In all this Job sinned not. Is any man so holy or can his heart be kept in so holy a frame,
But it will be objected, Is there any man that Sinneth not? Or is there any man that Sinneth not in every thing? How then Are we to understand what the Holy Ghost pronounceth, In all this Job sinned not. Is any man so holy or can his heart be kept in so holy a frame,
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as to doe and speake so much, without any touch of sinne, without any spot of defilement? Jobs question Cap. 9. affirmes, that no man can doe any one act purely pure, Who can bring a cleane thing out of that which is uncleane? Now Job himselfe in his nature was uncleane, he had uncleannesse in him,
as to do and speak so much, without any touch of sin, without any spot of defilement? Jobs question Cap. 9. affirms, that no man can do any one act purely pure, Who can bring a clean thing out of that which is unclean? Now Job himself in his nature was unclean, he had uncleanness in him,
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or that all that they doe is sinfull in the matter, for that were a reproach to the Spirit of Christ, that were to reproach the grace of Christ, by which they being regenerated act, and doe these things.
or that all that they do is sinful in the matter, for that were a reproach to the Spirit of christ, that were to reproach the grace of christ, by which they being regenerated act, and do these things.
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as is cleare in that instance about David, of whom this transcendent testimony is given, 1 King. 15.5. That he turned not aside from any thing the Lord commanded him all the dayes of his life, save onely in the matter of Uriah the Hittite;
as is clear in that instance about David, of whom this transcendent testimony is given, 1 King. 15.5. That he turned not aside from any thing the Lord commanded him all the days of his life, save only in the matter of Uriah the Hittite;
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What then? Shall we thinke that David never sinned at all, but in that matter? No, the meaning of it is, that David never fell grossely or foully, but that time;
What then? Shall we think that David never sinned At all, but in that matter? No, the meaning of it is, that David never fell grossly or foully, but that time;
as if he had lived without any sinne at all. In this sense the Apostle Iohn giveth the command not to sinne, 1 Joh. 2.1. I write unto you little children, that you sinne not (it is a possible precept in an evangelicall sense) that is, that you sinne not as wicked men doe, who can doe nothing else but sinne.
as if he had lived without any sin At all. In this sense the Apostle John gives the command not to sin, 1 John 2.1. I write unto you little children, that you sin not (it is a possible precept in an Evangelical sense) that is, that you sin not as wicked men do, who can do nothing Else but sin.
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The Septuagint addes to this clause, He sinned not before the Lord, or against the Lord. The Vulgar addes, those words with his lips. Neither of them mend the sence of the Hebrew Text,
The septuagint adds to this clause, He sinned not before the Lord, or against the Lord. The vulgar adds, those words with his lips. Neither of them mend the sense of the Hebrew Text,
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For it is a higher and clearer testimony to say, In all this Job sinned not, then to say, In all this Job sinned not with his lipps, for he might sin in thought, &c. though it be most true which the Apostle James speakes, Chap. 3.7. If any man offend not in word, the same is a perfect man. Or charged God foolishly.
For it is a higher and clearer testimony to say, In all this Job sinned not, then to say, In all this Job sinned not with his lips, for he might sin in Thought, etc. though it be most true which the Apostle James speaks, Chap. 3.7. If any man offend not in word, the same is a perfect man. Or charged God foolishly.
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That word which is here translated folly, signifieth in the generall any thing that is indebite dispositum, any thing that is unduely disposed, any thing in disorder.
That word which is Here translated folly, signifies in the general any thing that is indebite dispositum, any thing that is unduely disposed, any thing in disorder.
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Secondly, It is used for morter that hath not a due temper or mixture in it, as Ezek. 13.14. I will breake downe the wall that yee have dawbed with untempered morter ;
Secondly, It is used for mortar that hath not a due temper or mixture in it, as Ezekiel 13.14. I will break down the wall that ye have daubed with untempered mortar;
morter that is not well tempered, is unfit for use. Thirdly, It is put for any rude, undigested or indiscreet speech, as La. 2.14. Thy Prophets have seen vain and foolish things for thee ;
mortar that is not well tempered, is unfit for use. Thirdly, It is put for any rude, undigested or indiscreet speech, as La. 2.14. Thy prophets have seen vain and foolish things for thee;
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Hence the word is used to expres madnes, because madnes is the height of folly being without any seasoning, without any temper, a thing that hath no taste of wisdom or goodnes in it, Jer. 23.13. I have seen folly in the Prophets of Samaria, that is, they are unsavoury, their speeches are untempered morter, they are foolish and vaine.
Hence the word is used to express madness, Because madness is the height of folly being without any seasoning, without any temper, a thing that hath no taste of Wisdom or Goodness in it, Jer. 23.13. I have seen folly in the prophets of Samaria, that is, they Are unsavoury, their Speeches Are untempered mortar, they Are foolish and vain.
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So then he did not charge God with folly or charge God foolishly, hath this sense, Job did not speake any thing rashly or unbecomming the Majesty of God,
So then he did not charge God with folly or charge God foolishly, hath this sense, Job did not speak any thing rashly or unbecoming the Majesty of God,
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thou expectest that he should have broken out into the dialect of hell it selfe, such words as these, Why what have I done against God, that he should deale thus with me? Is this the wages that I shall receive for the worke and service I have done him? Will he discourage and dishearten others, from comming on to his service by my sad example? Is it justice in God that I who have lived so innocently should be thus extreamely afflicted? Could the Lord finde out no swearers, no drunkards, no adulterers in the world to let Satan loose upon,
thou expectest that he should have broken out into the dialect of hell it self, such words as these, Why what have I done against God, that he should deal thus with me? Is this the wages that I shall receive for the work and service I have done him? Will he discourage and dishearten Others, from coming on to his service by my sad Exampl? Is it Justice in God that I who have lived so innocently should be thus extremely afflicted? Could the Lord find out no swearers, no drunkards, no Adulterers in the world to let Satan lose upon,
the Holy Ghost saith, Job hath not charged God foolishly, therefore that is a definition of Gods owne making, plainly declaring what it is to curse God:
the Holy Ghost Says, Job hath not charged God foolishly, Therefore that is a definition of God's own making, plainly declaring what it is to curse God:
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As every one is not a lyar that telleth what is not true, but he that telleth an untruth, knowing it to be an untruth, with an intent to deceive and wrong others.
As every one is not a liar that Telleth what is not true, but he that Telleth an untruth, knowing it to be an untruth, with an intent to deceive and wrong Others.
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So he that thinkes or speakes a thing unbecomming God, with an intent to reproach or slander God and his wayes, this is blaspheming indeed. Secondly observe,
So he that thinks or speaks a thing unbecoming God, with an intent to reproach or slander God and his ways, this is blaspheming indeed. Secondly observe,
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Thirdly, In that it is here said by way of excellency concerning Job, that in all this Job sinned not, referring it to his behaviour under these afflictions,
Thirdly, In that it is Here said by Way of excellency Concerning Job, that in all this Job sinned not, referring it to his behaviour under these afflictions,
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but in this affliction, in this distresse, being so put to it, being thus tryed, in all this not to sinne, is Grace, almost to a miracle. Lastly, Note this,
but in this affliction, in this distress, being so put to it, being thus tried, in all this not to sin, is Grace, almost to a miracle. Lastly, Note this,
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The Apostle publisheth, Glory and honour and peace to every man that worketh good, Rom. 2.10 They that carry themselves well either in suffering or in working for God, shall have glory and honour and peace from God.
The Apostle Publisheth, Glory and honour and peace to every man that works good, Rom. 2.10 They that carry themselves well either in suffering or in working for God, shall have glory and honour and peace from God.
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as the Pharisees did, Math. 6. What we doe well, the Lord himselfe will report to all the world, In all this Job sinned not, nor charged God foolishly.
as the Pharisees did, Math. 6. What we do well, the Lord himself will report to all the world, In all this Job sinned not, nor charged God foolishly.
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And so wee have done with this third part of the Chapter, and with this whole Chapter, which containes (as you have heard) those three generals, the description of Iobs prosperous estate;
And so we have done with this third part of the Chapter, and with this Whole Chapter, which contains (as you have herd) those three generals, the description of Jobs prosperous estate;
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We shall finde him in the next Chapter at the Assembly againe, renewing his motion for a second assault, that hee may have leave to lay his siedge nearer and closer to Iob, presuming that though he had not prevailed at the first,
We shall find him in the next Chapter At the Assembly again, renewing his motion for a second assault, that he may have leave to lay his siege nearer and closer to Job, presuming that though he had not prevailed At the First,
3. And the Lord said unto Satan, Hast thou considered my servant Job, that there is none like him in the Earth, a perfect and an upright man, one that feareth God,
3. And the Lord said unto Satan, Hast thou considered my servant Job, that there is none like him in the Earth, a perfect and an upright man, one that fears God,
AS the Prophet Ezekiel, when in vision he had beene shewed one abomination, was led forward to a second and a third and a fourth, with, Come see a greater abomination than this or these.
AS the Prophet Ezekielem, when in vision he had been showed one abomination, was led forward to a second and a third and a fourth, with, Come see a greater abomination than this or these.
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1. The occasion of it was Satans appearing at that heavenly Session, and being there questioned about that former affliction of Job, he answers with slander,
1. The occasion of it was Satan appearing At that heavenly Session, and being there questioned about that former affliction of Job, he answers with slander,
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3. The manner of this affliction, was the striking and smiting of Jobs body with a sore and noysome disease, which you have contained in ver. 7, 8. 4. The Consequents of this affliction, or what followed upon it, and those are three. 1. His wives sinfull councell, ver. 9. As soone as she saw him thus smitten, What (saith shee) doest thou still retaine thine integrity? Curse God and die.
3. The manner of this affliction, was the striking and smiting of Jobs body with a soar and noisome disease, which you have contained in ver. 7, 8. 4. The Consequents of this affliction, or what followed upon it, and those Are three. 1. His wives sinful council, ver. 9. As soon as she saw him thus smitten, What (Says she) dost thou still retain thine integrity? Curse God and die.
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There's her counsell. 2. His wise and holy reply, ver. 10. 3. His friends loving visit, vers. 11, 12, 13. They hearing of the affliction of Job, came from a farre country, to see him and to comfort him.
There's her counsel. 2. His wise and holy reply, ver. 10. 3. His Friends loving visit, vers. 11, 12, 13. They hearing of the affliction of Job, Come from a Far country, to see him and to Comfort him.
intimating, if not contending, that the first day of every yeare was as Gods day of generall Audit, in which he conveen'd or called together his Angels, to give him an account of all the passages and dispatches of the yeare past,
intimating, if not contending, that the First day of every year was as God's day of general Audit, in which he convened or called together his Angels, to give him an account of all the passages and Dispatches of the year past,
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and to give them instructions what to doe, the yeare comming; which opinion I leave under the censure of a learned Interpreter, as grosse and groundlesse.
and to give them instructions what to do, the year coming; which opinion I leave under the censure of a learned Interpreter, as gross and groundless.
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And that this was a convention or Assembly of the Church on Earth for the solemne worship of God upon that day, which is here called, A presenting themselves before the Lord ;
And that this was a convention or Assembly of the Church on Earth for the solemn worship of God upon that day, which is Here called, A presenting themselves before the Lord;
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And so they take that Text, Gen 6.2, The sons of God saw the daughters of men, &c. for the Angels either good or bad, who being taken with the beauty of those daughters, assuming bodies came into them, of whom came the Giants.
And so they take that Text, Gen 6.2, The Sons of God saw the daughters of men, etc. for the Angels either good or bad, who being taken with the beauty of those daughters, assuming bodies Come into them, of whom Come the Giants.
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For both Angels and men are called the sonnes of God: Why Angels are called the sons of God hath been shewed, Chap. 1. v. 6. Men are called the sons of God for two reasons;
For both Angels and men Are called the Sons of God: Why Angels Are called the Sons of God hath been showed, Chap. 1. v. 6. Men Are called the Sons of God for two Reasons;
Indeed the Apostle affirmes that the priviledge of sonship was brought-in by the Incarnation of Christ, who is said, In the fullnesse of time to be made of a woman, &c. That we might receive the adoption of sonnes, Gal. 4.5.
Indeed the Apostle affirms that the privilege of sonship was brought-in by the Incarnation of christ, who is said, In the fullness of time to be made of a woman, etc. That we might receive the adoption of Sons, Gal. 4.5.
But in Scripture a thing is spoken of as newly done, when it is more fully done, Joh. 7.39. The Holy Ghost is said not to be given at that time, because he had not been so plentifully given.
But in Scripture a thing is spoken of as newly done, when it is more Fully done, John 7.39. The Holy Ghost is said not to be given At that time, Because he had not been so plentifully given.
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That upon the Sabbath day, when the servants of God, the faithfull of that age and place were met together to celebrate the publick worship of God, Satan (the evill spirit) who is ever ready to oppose and resist us, to interrupt and hinder us,
That upon the Sabbath day, when the Servants of God, the faithful of that age and place were met together to celebrate the public worship of God, Satan (the evil Spirit) who is ever ready to oppose and resist us, to interrupt and hinder us,
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Satan cunningly delaying the businesse all that while, to the intent he might more fully see how the former affliction wrought, what effects it had or would have upon Job, before he attempts a second.
Satan cunningly delaying the business all that while, to the intent he might more Fully see how the former affliction wrought, what effects it had or would have upon Job, before he attempts a second.
As when Christ was tempted and had foyled Satan in that temptation, it is said, the Devill departed from him for a season, he left him, probably, to see what effects might follow upon the former temptation:
As when christ was tempted and had foiled Satan in that temptation, it is said, the devil departed from him for a season, he left him, probably, to see what effects might follow upon the former temptation:
But in the latter end of the third verse, there is somewhat added very materiall, where the Lord bespeakes Satan concerning Job, Hast thou considered my servant Job, that there is none like him in the Earth, a perfect and an upright man, one that feareth God and escheweth evill? (This was the Character which God gave of him before in the former Chapter,
But in the latter end of the third verse, there is somewhat added very material, where the Lord bespeaks Satan Concerning Job, Hast thou considered my servant Job, that there is none like him in the Earth, a perfect and an upright man, one that fears God and escheweth evil? (This was the Character which God gave of him before in the former Chapter,
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As it is usuall with Kings and great-men of the world, for great services done them (especially in warres and battels) to make additions to the titles of honour, to give some new motto's,
As it is usual with Kings and Great men of the world, for great services done them (especially in wars and battles) to make additions to the titles of honour, to give Some new motto's,
yet grace is safe, and faith tryumphs, hee still holdeth fast his integrity. Holdeth fast. This which we translate by two words, is but one word in the Hebrew.
yet grace is safe, and faith Triumphos, he still holds fast his integrity. Holds fast. This which we translate by two words, is but one word in the Hebrew.
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The same word is used by the Prophet Malachi, cap. 3.13, 14. where God convinceth those proud spirits that puffed at his service, Your words (saith he) have been stout against me.
The same word is used by the Prophet Malachi, cap. 3.13, 14. where God Convinces those proud spirits that puffed At his service, Your words (Says he) have been stout against me.
That which we translate, have been stout, is the same with this in the text of Iob; your words have beene stout, that is, they have growne stronger and stronger against me and my waies, you are confirm'd in wickednesse;
That which we translate, have been stout, is the same with this in the text of Job; your words have been stout, that is, they have grown Stronger and Stronger against me and my ways, you Are confirmed in wickedness;
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It is a word of the same root with that used, Chap. 1. ver. 1. There was a man in the Land of Uz, and this man was perfect, and these words illustrate and expound one another;
It is a word of the same root with that used, Chap. 1. ver. 1. There was a man in the Land of Uz, and this man was perfect, and these words illustrate and expound one Another;
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Hence it is here exprest, that Iob still held fast his integrity, as if the Holy Ghost would intimate this unto us, that Satan pulled more at that, than at his estate.
Hence it is Here expressed, that Job still held fast his integrity, as if the Holy Ghost would intimate this unto us, that Satan pulled more At that, than At his estate.
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Satan look'd at his cattell, only as pay for his Army of Sabeans and Caldeans: but he look'd upon his grace (if he could have got it from him) as pay for principalities and powers.
Satan looked At his cattle, only as pay for his Army of Sabeans and Chaldaeans: but he looked upon his grace (if he could have god it from him) as pay for principalities and Powers.
and chuse rather to die in that as his winding sheet, then let any man take it from him or spoyle him of it, he will hold that fast, though he loose his life for it.
and choose rather to die in that as his winding sheet, then let any man take it from him or spoil him of it, he will hold that fast, though he lose his life for it.
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Thirdly, it is considerable, that this word is used for the laying hold upon our weapons, either to defend our selves or to offend and assault our enemies, Psal. 35.2. David prayes, that God would take hold of shield and buckler, and stand up for his helpe. We may note from hence, That integrity is our armes.
Thirdly, it is considerable, that this word is used for the laying hold upon our weapons, either to defend our selves or to offend and assault our enemies, Psalm 35.2. David prays, that God would take hold of shield and buckler, and stand up for his help. We may note from hence, That integrity is our arms.
Fourthly, from that exposition of the word, that it signifieth not only to be strong, but to prevaile, it signifieth an overcomming power; he doth hold fast, that is, he prevaileth with his integrity. We may note,
Fourthly, from that exposition of the word, that it signifies not only to be strong, but to prevail, it signifies an overcoming power; he does hold fast, that is, he prevails with his integrity. We may note,
He doth prevaile in his integrity (so the Hebrew may be rendred in the letter.) Sometimes (you know) there is a warre and opposition, when there is no conquest;
He does prevail in his integrity (so the Hebrew may be rendered in the Letter.) Sometime (you know) there is a war and opposition, when there is no conquest;
hee putteth a greater Emphasis upon this than upon the other part of Iobs character. Verse 3. Hast thou considered my servant Job, that there is none like him in the Earth, a perfect and an upright man, one that feareth God and escheweth evill? and still he holdeth fast his integrity.
he putteth a greater Emphasis upon this than upon the other part of Jobs character. Verse 3. Hast thou considered my servant Job, that there is none like him in the Earth, a perfect and an upright man, one that fears God and escheweth evil? and still he holds fast his integrity.
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It is a truth whether it be in regard of personall troubles or nationall troubles, to hold fast and keepe close to God in such distresses is admirable.
It is a truth whither it be in regard of personal Troubles or national Troubles, to hold fast and keep close to God in such Distresses is admirable.
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As it is that which putteth one of the greatest aggravations upon the sinfulnesse of men, that they will hold fast their sinnes in the middest of judgements.
As it is that which putteth one of the greatest aggravations upon the sinfulness of men, that they will hold fast their Sins in the midst of Judgments.
The Prophet Ieremy takes up the same argument, having before spoken of judgements sent upon them, Yet (saith he) they hold fast deceit and refuse to returne (Cap. 8.5.) they held fast deceit,
The Prophet Ieremy Takes up the same argument, having before spoken of Judgments sent upon them, Yet (Says he) they hold fast deceit and refuse to return (Cap. 8.5.) they held fast deceit,
and God will put an Emphasis upon such a one for grace, as he did upon Ahaz for his sinne, 2 Chron. 28.22. In the time of his distresse did he trespasse yet more against the Lord, This is that King Ahaz, that brand is put upon him.
and God will put an Emphasis upon such a one for grace, as he did upon Ahaz for his sin, 2 Chronicles 28.22. In the time of his distress did he trespass yet more against the Lord, This is that King Ahaz, that brand is put upon him.
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That which followes in the text, doth yet more advance the honour of Job in this victory, still he holdeth fast, &c. Though thou movedst me against him to destroy him without cause.
That which follows in the text, does yet more advance the honour of Job in this victory, still he holds fast, etc. Though thou movedst me against him to destroy him without cause.
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So here in this case, God had a purpose from all eternity to try Job, and likewise he did purpose the way and the meanes of it, that it should be done upon the motion and instigation of Satan.
So Here in this case, God had a purpose from all eternity to try Job, and likewise he did purpose the Way and the means of it, that it should be done upon the motion and instigation of Satan.
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that is the force of the word; as in that place, 1 King. 21.25. There was none like Ahab which did sell himselfe to worke wickednesse in the sight of the Lord, whom Jezabel his wife stirred up: stirred up is the word in the text, thou movedst me; Jezabel moved Ahab, incited him, never gave him over, by arguments and reasons, by this consideration and that consideration to doe wickedly in Israel :
that is the force of the word; as in that place, 1 King. 21.25. There was none like Ahab which did fell himself to work wickedness in the sighed of the Lord, whom Jezebel his wife stirred up: stirred up is the word in the text, thou movedst me; Jezebel moved Ahab, incited him, never gave him over, by Arguments and Reasons, by this consideration and that consideration to do wickedly in Israel:
Some may question, how can this be? Will God be mooved by Satan? Is not the Lord unchangeable? Have Satans words and arguments such power with God to moove him to doe a thing? I answer it two wayes;
some may question, how can this be? Will God be moved by Satan? Is not the Lord unchangeable? Have Satan words and Arguments such power with God to move him to do a thing? I answer it two ways;
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yet the Lord himselfe is not stirred, he is not changed at all by the prayer of his people, it is not to be thought that the Lord upon the prayers of his people, takes up any new thoughts,
yet the Lord himself is not stirred, he is not changed At all by the prayer of his people, it is not to be Thought that the Lord upon the Prayers of his people, Takes up any new thoughts,
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So likewise from eternity he did order and will the manner of their producing, he purposed to do good for his Church upon the supplications of his servants,
So likewise from eternity he did order and will the manner of their producing, he purposed to do good for his Church upon the supplications of his Servants,
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he without ceasing provokes God against them, he bends his wits and straines his language to the height, in pleading against them, to get them delivered up into his hands,
he without ceasing provokes God against them, he bends his wits and strains his language to the height, in pleading against them, to get them Delivered up into his hands,
such a holy unquietnesse of spirit, as is expressed by the Prophet, Isa. 62.1. For Zions sake will I not hold my peace, and for Jerusalems sake will I not rest, &c. Such was that required of the Watch-men set upon the walls of Jerusalem, which should never hold their peace day nor night:
such a holy unquietness of Spirit, as is expressed by the Prophet, Isaiah 62.1. For Zions sake will I not hold my peace, and for Jerusalems sake will I not rest, etc. Such was that required of the Watchmen Set upon the walls of Jerusalem, which should never hold their peace day nor night:
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and give him no rest till he establish, and till he make Jerusalem a praise in the Earth, Isa. 62. ver. 6, 7. This duty is now doubled on us by the great afflictions and greater feares of Sion. When Christ was in his agony, he prayed more earnestly, Luk. 22.44.
and give him no rest till he establish, and till he make Jerusalem a praise in the Earth, Isaiah 62. ver. 6, 7. This duty is now doubled on us by the great afflictions and greater fears of Sion. When christ was in his agony, he prayed more earnestly, Luk. 22.44.
In a word at such a time, every prayer must be a pleading, yea a wrestling with God, a wrestling with resolution, not to let him goe untill wee have got a blessing, till wee prevaile with God to destroy his Churches enemies,
In a word At such a time, every prayer must be a pleading, yea a wrestling with God, a wrestling with resolution, not to let him go until we have god a blessing, till we prevail with God to destroy his Churches enemies,
The word Destroy signifieth to swallow up or to devoure : You have it Gen. 41.4. where it is said, that the seven leane eares and seven leane kine did devoure or eat up the seven full eares and the seven fat kine. And Exod. 7.12. the text saith, That Moses his rod did swallow up the rods of the Magicians. Psal. 124.3. Ʋnles the Lord had been on our side, they had swallowed us up quicke.
The word Destroy signifies to swallow up or to devour: You have it Gen. 41.4. where it is said, that the seven lean ears and seven lean kine did devour or eat up the seven full ears and the seven fat kine. And Exod 7.12. the text Says, That Moses his rod did swallow up the rods of the Magicians. Psalm 124.3. Ʋnles the Lord had been on our side, they had swallowed us up quick.
In the former Chapter where Satan desired God to touch Job, I shewed what kind of touches Satan desired to lay upon the people of God, you see it now cleared by God himselfe, Thou movedst me to destroy him, to swallow him up.
In the former Chapter where Satan desired God to touch Job, I showed what kind of touches Satan desired to lay upon the people of God, you see it now cleared by God himself, Thou movedst me to destroy him, to swallow him up.
Thy words were moderate and diminitive, doe but touch him, but thy intentions were bloody and destructive, thou movedst me to destroy him, to make an end of him, that was thy meaning. Without cause.
Thy words were moderate and diminutive, do but touch him, but thy intentions were bloody and destructive, thou movedst me to destroy him, to make an end of him, that was thy meaning. Without cause.
though Satan may be so brutish and unreasonable to move God to doe a thing for which there is no cause, would the Lord be so perswaded, by his motion to doe it without cause? The text seemeth here to speake so, thou movedst me to destroy him without cause, and God hearkned to his motion before,
though Satan may be so brutish and unreasonable to move God to do a thing for which there is no cause, would the Lord be so persuaded, by his motion to do it without cause? The text seems Here to speak so, thou movedst me to destroy him without cause, and God hearkened to his motion before,
Without cause. It is the same originall word used in the former Chapter, Doth Job serve God for nought, or without cause (as was then opened) so here, Thou movedst me against him to destroy him without cause,
Without cause. It is the same original word used in the former Chapter, Does Job serve God for nought, or without cause (as was then opened) so Here, Thou movedst me against him to destroy him without cause,
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or thou movedst me against him for nothing or for nought. We may consider this phrase of speech [ without cause ] three wayes. First, in reference unto Satan. Secondly, in reference unto God.
or thou movedst me against him for nothing or for nought. We may Consider this phrase of speech [ without cause ] three ways. First, in Referente unto Satan. Secondly, in Referente unto God.
Job had never wronged thee, or done thee any hurt, as David saith of his enemies, they are mine enemies without cause, I was never injurious or unjust unto them.
Job had never wronged thee, or done thee any hurt, as David Says of his enemies, they Are mine enemies without cause, I was never injurious or unjust unto them.
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there was not so much as a common fame (as you know it was a course to accuse men upon common fame.) So saith God here, it was nothing but a suspition raised out of thine owne braine (as indeed those common fames, that we heard of not long since, upon which many were accused,
there was not so much as a Common fame (as you know it was a course to accuse men upon Common fame.) So Says God Here, it was nothing but a suspicion raised out of thine own brain (as indeed those Common Fames, that we herd of not long since, upon which many were accused,
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yea condemn'd, were only suspitions borne in the brains of those men.) So here Job was charged meerly upon the suspition of Satan, there was no crime directly alleadged,
yea condemned, were only suspicions born in the brains of those men.) So Here Job was charged merely upon the suspicion of Satan, there was no crime directly alleged,
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If we consider the words in the second place with reference unto God, Thou didst move me against him without cause, then we must take heed of thinking, that God doth any thing without cause;
If we Consider the words in the second place with Referente unto God, Thou didst move me against him without cause, then we must take heed of thinking, that God does any thing without cause;
and the graces of his free Spirit in his weake creature, he did it that Job might be set up as an example of patience, he did it to discover the slander of the devill;
and the graces of his free Spirit in his weak creature, he did it that Job might be Set up as an Exampl of patience, he did it to discover the slander of the Devil;
yet if the Lord should search and sift him narrowly (as if he should search and sift the holiest of his servants, his pure eyes and holy nature would find sinne enough in them, which might justifie him,
yet if the Lord should search and sift him narrowly (as if he should search and sift the Holiest of his Servants, his pure eyes and holy nature would find sin enough in them, which might justify him,
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but to lay his hand upon them for ever.) Should God (I say) have tryed him thoroughly and looked upon sinne in it selfe, he might finde cause to afflict him in regard of his sinne.
but to lay his hand upon them for ever.) Should God (I say) have tried him thoroughly and looked upon sin in it self, he might find cause to afflict him in regard of his sin.
If we looke upon Satan, then it was without that cause he pretended, it was without any direct charge, it was a meer suspition, Iob had never wronged him.
If we look upon Satan, then it was without that cause he pretended, it was without any Direct charge, it was a mere suspicion, Job had never wronged him.
And if we respect Iob, God (possibly, yea easily) might have found a sin in him (any sin in it self considered would do it) as the cause of his affliction;
And if we respect Job, God (possibly, yea Easily) might have found a since in him (any since in it self considered would do it) as the cause of his affliction;
That pure or rather impure malice, stirreth Satan against the people of God. Though he alwayes pretends somewhat in them, yet the cause is in himselfe.
That pure or rather impure malice, stirs Satan against the people of God. Though he always pretends somewhat in them, yet the cause is in himself.
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and hence he hath his name, the Slanderer or Accuser. Secondly, we may note, That God doth afflict his people sometimes without respect unto their sinnes.
and hence he hath his name, the Slanderer or Accuser. Secondly, we may note, That God does afflict his people sometime without respect unto their Sins.
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Neither are they at all for sinne (upon beleevers) by way of the least satisfaction to the justice of God (that chastisement Christ hath so fully borne, Isa. 53. that no beleevers finger shall ever ake in that sense.) But they are often afflicted for sinne by way of purgation or prevention,
Neither Are they At all for sin (upon believers) by Way of the least satisfaction to the Justice of God (that chastisement christ hath so Fully born, Isaiah 53. that no believers finger shall ever ache in that sense.) But they Are often afflicted for sin by Way of purgation or prevention,
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Hast thou (saith God) considered my servant Job that there is none like him in the earth, a perfect and an upright man, one that feareth God and escheweth evill? And still he holdeth fast his integrity,
Hast thou (Says God) considered my servant Job that there is none like him in the earth, a perfect and an upright man, one that fears God and escheweth evil? And still he holds fast his integrity,
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although thou movedst me against him, to destroy him without cause? Yes saith Satan in the 4th verse, And Satan answered the Lord and said, Skin for skin,
although thou movedst me against him, to destroy him without cause? Yes Says Satan in the 4th verse, And Satan answered the Lord and said, Skin for skin,
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We see here that malice is steeped in wit, Satan answereth by a Proverbe, Skin for skin, &c. A proverbiall, quick, sharp speech, the generall sense of which and Satans intendments are very cleare.
We see Here that malice is steeped in wit, Satan Answers by a Proverb, Skin for skin, etc. A proverbial, quick, sharp speech, the general sense of which and Satan intendments Are very clear.
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Here is skin for skin, he gives the skin of a member, which is further off from the seat of life, to save the skin of that member which is so neare the seat of life.
Here is skin for skin, he gives the skin of a member, which is further off from the seat of life, to save the skin of that member which is so near the seat of life.
Or as others, because their mony was made of skins, and so they did expresse their wealth and riches under the word skin. Answerable to which custome, the Latin word for houshold-stuffe or household goods, is derived from that word which properly signifies a skin, because either they were wont to wrap up their goods in skins,
Or as Others, Because their money was made of skins, and so they did express their wealth and riches under the word skin. Answerable to which custom, the Latin word for Household stuff or household goods, is derived from that word which properly signifies a skin, Because either they were wont to wrap up their goods in skins,
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and so the sense runs thus, Skin for skin, &c. that is, a man will give all his outward estate, to save the flesh upon his backe, that is, to save his life. As if Satan had said, this act of Iob, which is so cryed up,
and so the sense runs thus, Skin for skin, etc. that is, a man will give all his outward estate, to save the Flesh upon his back, that is, to save his life. As if Satan had said, this act of Job, which is so cried up,
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and were used long after for cloathings, by Princes and great men in divers Countries, from which the sense of the Proverbe is thus given, skin for skin, &c. A man will part with his cloathes, cast them off willingly, easily, that he may save the skin of his body, save his life:
and were used long After for clothings, by Princes and great men in diverse Countries, from which the sense of the Proverb is thus given, skin for skin, etc. A man will part with his clothes, cast them off willingly, Easily, that he may save the skin of his body, save his life:
A fourth gives this interpretation of the words, Skin for skin, &c. The Originall Preposition, which we translate ( for ) is often in Scripture likewise translated (upon) as in 2 King •. 5. The widdow went from Elisha, and shut the doore upon her and upon her sonne.
A fourth gives this Interpretation of the words, Skin for skin, etc. The Original Preposition, which we translate (for) is often in Scripture likewise translated (upon) as in 2 King •. 5. The widow went from Elisha, and shut the door upon her and upon her son.
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that is, if a man had never so many skins, if it could be supposed he had an hundred skins one upon another, he would let all be taken oft to save his life.
that is, if a man had never so many skins, if it could be supposed he had an hundred skins one upon Another, he would let all be taken oft to save his life.
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That place is expounded as a paralell, Iob. 1.16. where it is said, That of Christs fullnesse we receive grace for grace, that is, grace upon grace, or abundance of grace, all the grace we have ;
That place is expounded as a parallel, Job 1.16. where it is said, That of Christ fullness we receive grace for grace, that is, grace upon grace, or abundance of grace, all the grace we have;
we translate it, yea all he hath. That copulative particle in the Hebrew is rendered sometime and, sometime yea, sometime so, according to which last exception, the sense standeth thus,
we translate it, yea all he hath. That copulative particle in the Hebrew is rendered sometime and, sometime yea, sometime so, according to which last exception, the sense Stands thus,
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We finde some Scriptures wherein this particle is taken in the very same sense: To give you instance, Prov. 25.3. there the Hebrew reades it thus, The heavens for height, the earth for depth and the heart of Kings is unsearchable:
We find Some Scriptures wherein this particle is taken in the very same sense: To give you instance, Curae 25.3. there the Hebrew reads it thus, The heavens for height, the earth for depth and the heart of Kings is unsearchable:
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So verse 25. of the same Chapter, it is thus read out of the Originall, word for word, Cold water to a thirsty soule and good newes from a farre country ;
So verse 25. of the same Chapter, it is thus read out of the Original, word for word, Cold water to a thirsty soul and good news from a Far country;
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Thus also we may interpret this place, and it carries a good sense, Skin for skin and all, &c. As a man would give skin for skin, one outward thing for another (for they take skin in both places for outward things,
Thus also we may interpret this place, and it carries a good sense, Skin for skin and all, etc. As a man would give skin for skin, one outward thing for Another (for they take skin in both places for outward things,
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How willingly doth the Mariner in a storme unlade his Ship, and cast all his rich wares over-board, that he may preserve that precious jewell, his life.
How willingly does the Mariner in a storm unladen his Ship, and cast all his rich wares overboard, that he may preserve that precious jewel, his life.
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and so we are agreed upon the generall, which is onely to set forth the excellency and preciousnesse of life, there cannot be any miscarriage in pitching upon either of these Interpretations.
and so we Are agreed upon the general, which is only to Set forth the excellency and preciousness of life, there cannot be any miscarriage in pitching upon either of these Interpretations.
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Have we not cause to say of some of our bloody brethren, as Jacob did, Gen. 32.12. when his brother Esau was marching towards him, I feare him (saith he) least he will come and slay me and the mother with the children ;
Have we not cause to say of Some of our bloody brothers, as Jacob did, Gen. 32.12. when his brother Esau was marching towards him, I Fear him (Says he) least he will come and slay me and the mother with the children;
but we heare of no delayes at all, when once God had said, Returne into Egypt, for all the men are dead, which sought thy life, Exod. 4. ver. 19. God had not spoken thus,
but we hear of no delays At all, when once God had said, Return into Egypt, for all the men Are dead, which sought thy life, Exod 4. ver. 19. God had not spoken thus,
You know what Solomon saith in the person of a naturall man, A living dog is better then a dead Lion, Eccles. 9.4. We reade what is said of the woman in the Gospell, that had spent all she had upon Physitians.
You know what Solomon Says in the person of a natural man, A living dog is better then a dead lion, Eccles. 9.4. We read what is said of the woman in the Gospel, that had spent all she had upon Physicians.
Certainly if she spent all that she had to obtaine health, which is onely the comfort of life, shall not we spend a part of that we have to save our lives.
Certainly if she spent all that she had to obtain health, which is only the Comfort of life, shall not we spend a part of that we have to save our lives.
but upon very hard tearmes, the sale of his birth-right, Sell me thy birth-right, saith Jacob, a precious jewell indeed, which Esau should have valued more then his life;
but upon very hard terms, the sale of his birthright, Fell me thy birthright, Says Jacob, a precious jewel indeed, which Esau should have valued more then his life;
and what profit shall this birth-right doe to me? He was prophane Esau for saying so, that's the Apostles stile, Heb. 12.16. It was profanenesse to preferre one morsell of meat before his birth-right;
and what profit shall this birthright do to me? He was profane Esau for saying so, that's the Apostles style, Hebrew 12.16. It was profaneness to prefer one morsel of meat before his birthright;
when yee are ready to die, yee may say, what will this estate, these riches doe us good? If that, your estates may be the price of your lives, yee have reason and it is your duty to part with them willingly;
when ye Are ready to die, ye may say, what will this estate, these riches do us good? If that, your estates may be the price of your lives, ye have reason and it is your duty to part with them willingly;
or to save your bloud, yea let it not be said that you died to save your lives, I meane that you feared to hazard your lives for the securing of your lives.
or to save your blood, yea let it not be said that you died to save your lives, I mean that you feared to hazard your lives for the securing of your lives.
Thirdly, If your lives be so much worth, what are your soules worth? What is this life, which is valued thus above all that a man hath? The Apostle James makes the question,
Thirdly, If your lives be so much worth, what Are your Souls worth? What is this life, which is valued thus above all that a man hath? The Apostle James makes the question,
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and gives the answer, It is even a vapour that appeareth for a little time, and then vanisheth away, Jam. 4.14. a mans breath it is but in his nostrils, it is gone presently, yet you see in a true value all the world is below that.
and gives the answer, It is even a vapour that appears for a little time, and then Vanishes away, Jam. 4.14. a men breath it is but in his nostrils, it is gone presently, yet you see in a true valve all the world is below that.
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If life be more worth then all the world, the soule is more worth then a thousand lives, What will it advantage a man to gaine the world and loose his soule? Or what shall a man give in exchange for his soule? The truth is a man should not gaine much to get the whole world and loose his life, that losse is a losse irreparable, irrecompensible from the creature.
If life be more worth then all the world, the soul is more worth then a thousand lives, What will it advantage a man to gain the world and lose his soul? Or what shall a man give in exchange for his soul? The truth is a man should not gain much to get the Whole world and lose his life, that loss is a loss irreparable, irrecompensible from the creature.
Therefore how unnaturall are they that preferre a little profit before their lives; but O how ungracious are they, who preferre a little profit before their soules!
Therefore how unnatural Are they that prefer a little profit before their lives; but Oh how ungracious Are they, who prefer a little profit before their Souls!
Some will sinne (as we say) for six-pence, selling their owne soules (as those false Prophets did the soules of their people) for hand-fulls of barley, and for peeces of bread, Ezek. 13.19.
some will sin (as we say) for sixpence, selling their own Souls (as those false prophets did the Souls of their people) for handfuls of Barley, and for Pieces of bred, Ezekiel 13.19.
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How much then doe our soules transcend our owne lives? And if Christ laid downe his life to ransome soules, doe you rather lay downe a thousand lives (if you had them) then indanger your soules, either by acting sinne or by submitting unto errour.
How much then do our Souls transcend our own lives? And if christ laid down his life to ransom Souls, do you rather lay down a thousand lives (if you had them) then endanger your Souls, either by acting sin or by submitting unto error.
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Fourthly, If your lives are worth so much, then what is the Gospell worth? If a man would give all for his life, what should he give for his Religion, to maintaine and uphold that in the purity and power of it? Life is a precious thing, a thing of great value,
Fourthly, If your lives Are worth so much, then what is the Gospel worth? If a man would give all for his life, what should he give for his Religion, to maintain and uphold that in the purity and power of it? Life is a precious thing, a thing of great valve,
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when the Holy Ghost had witnessed in every City, that bonds and afflictions did abide him, in preaching the Gospell, he thus resolves, But none of these things move me,
when the Holy Ghost had witnessed in every city, that bonds and afflictions did abide him, in preaching the Gospel, he thus resolves, But none of these things move me,
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His life came to a low rate in his esteeme, how cheape was life when the Gospell was spoken of, I count not my life deare, saith Paul, as all other outward things are meane and low compared with life;
His life Come to a low rate in his esteem, how cheap was life when the Gospel was spoken of, I count not my life deer, Says Paul, as all other outward things Are mean and low compared with life;
Now if you will offer much to save your lives, will not you offer much more to save the Gospell? In and about this we may make the best improvement of Satans argument, Skin for skin and all that a man hath, should he give for the Gospell, for Gospell ordinances,
Now if you will offer much to save your lives, will not you offer much more to save the Gospel? In and about this we may make the best improvement of Satan argument, Skin for skin and all that a man hath, should he give for the Gospel, for Gospel ordinances,
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yet he made himselfe of no reputation, Phil. 2.6, 7. But how superabundant was his grace towards us, that though he was the Prince of life, Act. 3.15. Yet became obedient unto death, even the death of the crosse, Phil. 2.8.
yet he made himself of no reputation, Philip 2.6, 7. But how superabundant was his grace towards us, that though he was the Prince of life, Act. 3.15. Yet became obedient unto death, even the death of the cross, Philip 2.8.
For the motion, But put forth thine hand now and touch, &c. What it importeth to put forth the hand, that was opened in the former Chapter, vers. 11. where we have the same expression,
For the motion, But put forth thine hand now and touch, etc. What it imports to put forth the hand, that was opened in the former Chapter, vers. 11. where we have the same expression,
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therefore Satan is not satisfied with an expression generall, but he putteth it in direct and expresse termes, Touch his flesh and his bone, that is, touch him so as that the paine and the distemper may sinke into his very bones, into his very Marrow, touch him thus and then you shall see what he will doe.
Therefore Satan is not satisfied with an expression general, but he putteth it in Direct and express terms, Touch his Flesh and his bone, that is, touch him so as that the pain and the distemper may sink into his very bones, into his very Marrow, touch him thus and then you shall see what he will do.
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What it is to curse to the face hath bin opened already in the former Chapter, at the eleventh verse, and I must referre you thither for the sence of this phrase;
What it is to curse to the face hath been opened already in the former Chapter, At the eleventh verse, and I must refer you thither for the sense of this phrase;
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yet if thou doe but touch his body, and afflict his bones, he will breake forth into cursed language, both concerning thy person, and concerning thy service.
yet if thou do but touch his body, and afflict his bones, he will break forth into cursed language, both Concerning thy person, and Concerning thy service.
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I will only minde you further of that which is here secretly couched in this expression, Touch his bone and his flesh and he will curse thee to thy face ;
I will only mind you further of that which is Here secretly couched in this expression, Touch his bone and his Flesh and he will curse thee to thy face;
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If you would have the meaning of Satan from the language of his children, you may take the plaine English of it thus, Touch but his bone and his flesh, and damne me,
If you would have the meaning of Satan from the language of his children, you may take the plain English of it thus, Touch but his bone and his Flesh, and damn me,
Come (saith he) I pray thee, I will bring thee to another place, peradventure it will please God that thou mayest curse me them from thence, though you could not doe it in one place, you may in another.
Come (Says he) I pray thee, I will bring thee to Another place, Peradventure it will please God that thou Mayest curse me them from thence, though you could not do it in one place, you may in Another.
If one, or two, or three, or many meanes we use, faile, we ought to try still, never despaire of the end while the worke is good and the meanes are faire;
If one, or two, or three, or many means we use, fail, we ought to try still, never despair of the end while the work is good and the means Are fair;
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And when by one prayer we cannot obtaine a blessing, then to pray againe, and to pray better, to pray with more life, with more faith, with more humility:
And when by one prayer we cannot obtain a blessing, then to pray again, and to pray better, to pray with more life, with more faith, with more humility:
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Balack was not discourag'd or put off, but (saith the Text) Balack sent yet againe Princes more and more Honourable, Numb. 22.15. Let not us be discouraged if our first prayers (which are our messengers to God) are not answered;
Balak was not discouraged or put off, but (Says the Text) Balak sent yet again Princes more and more Honourable, Numb. 22.15. Let not us be discouraged if our First Prayers (which Are our messengers to God) Are not answered;
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That we must not only expect continued or renewed afflictions and assaults from Satan, but we must expect greater and greater afflictions and assaults from Satan.
That we must not only expect continued or renewed afflictions and assaults from Satan, but we must expect greater and greater afflictions and assaults from Satan.
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And if having runne with Foote-men, they have wearied thee, how wilt thou contend with Horses, Jer. 12.5. Be ready then not only to run with the Foote, but to contend with Horses;
And if having run with Footmen, they have wearied thee, how wilt thou contend with Horses, Jer. 12.5. Be ready then not only to run with the Foot, but to contend with Horses;
As that one evill spirit returned into the person out of whom he was gone, Luk. 11.24. with seven Devils worse then himselfe, so he often returnes with seven temptations, worser, stronger then before.
As that one evil Spirit returned into the person out of whom he was gone, Luk. 11.24. with seven Devils Worse then himself, so he often returns with seven temptations, Worse, Stronger then before.
Physitians have a rule, That the manners of the mind follow the temper of the body, and it is a more certaine rule, That the mind is much carried according to the distemper of the body, when the body is distempered, the mind is seldome at rest:
Physicians have a Rule, That the manners of the mind follow the temper of the body, and it is a more certain Rule, That the mind is much carried according to the distemper of the body, when the body is distempered, the mind is seldom At rest:
Some interpret that place of the Apostle, Gal. 4.13, 14. concerning the weakenesse and sicknesse of his body, You know (saith he) how through infirmity of the flesh I preached the Gospell:
some interpret that place of the Apostle, Gal. 4.13, 14. Concerning the weakness and sickness of his body, You know (Says he) how through infirmity of the Flesh I preached the Gospel:
We may safely joyne it with those other troubles, afflictions and reproaches which he endured, and were so great a disadvantage to his acceptance in the world.
We may safely join it with those other Troubles, afflictions and Reproaches which he endured, and were so great a disadvantage to his acceptance in the world.
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It is very considerable to this purpose what the Apostle James saith when he speaks of the severall conditions of the Saints and their duties in them, Chap. 5. v. 13, 14. Is any man afflicted? let him pray, (he speakes that in generall) Is any man merry? let him sing Psalmes.
It is very considerable to this purpose what the Apostle James Says when he speaks of the several conditions of the Saints and their duties in them, Chap. 5. v. 13, 14. Is any man afflicted? let him pray, (he speaks that in general) Is any man merry? let him sing Psalms.
Is any man sick? Is he pained by sicknesse in his body? What shall he doe then? He doth not say, Is any man sick, let him pray? but, Is any man sick? let him call for the Elders of the Church,
Is any man sick? Is he pained by sickness in his body? What shall he do then? He does not say, Is any man sick, let him pray? but, Is any man sick? let him call for the Elders of the Church,
As if he should say, A sick man is very unfit to pray himselfe, though for himselfe, he hath need to call others to pray with him and for him, he hath enough to doe, to wrastle with his pain and conflict with that affliction:
As if he should say, A sick man is very unfit to pray himself, though for himself, he hath need to call Others to pray with him and for him, he hath enough to do, to wrestle with his pain and conflict with that affliction:
The prayer of sick Hezekiah is called chattering: like a Crane or Swallow, so did I chatter, Isa. 38. it was rather chattering then praying, such a disquietnesse and uncomposednesse was upon his spirit thorough,
The prayer of sick Hezekiah is called chattering: like a Crane or Swallow, so did I chatter, Isaiah 38. it was rather chattering then praying, such a disquietness and uncomposednesse was upon his Spirit through,
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Though the spirit of a man will sustaine his infirmity, yet oftentimes, a wound in the body wounds the soule, and the diseases of the flesh make the spirit sick:
Though the Spirit of a man will sustain his infirmity, yet oftentimes, a wound in the body wounds the soul, and the diseases of the Flesh make the Spirit sick:
Observe, if Satan thinks to have such an advantage upon a holy man, as to make him blaspheme when he is in paine, doest thou thinke paine will be an advantage to thy repentance? It is said, that at the powring out of the fourth Viall, Rev. 16.9. when God did smite the inhabitants of the earth, and scorched them with great heat, that they blasphemed the Name of God, (they did that which Satan presumed Job would doe) and they repented not to give him glory.
Observe, if Satan thinks to have such an advantage upon a holy man, as to make him Blaspheme when he is in pain, dost thou think pain will be an advantage to thy Repentance? It is said, that At the Pouring out of the fourth Vial, Rev. 16.9. when God did smite the inhabitants of the earth, and scorched them with great heat, that they blasphemed the Name of God, (they did that which Satan presumed Job would do) and they repented not to give him glory.
well, lest thou shouldest say that I have dealt too gently with him, and have smitten him with favour, I will put the rod or staffe into thine hand, doe thou with 〈 ◊ 〉 bone and his flesh what thou canst, spare him not.
well, lest thou Shouldst say that I have dealt too gently with him, and have smitten him with favour, I will put the rod or staff into thine hand, do thou with 〈 ◊ 〉 bone and his Flesh what thou Canst, spare him not.
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yet, the love of God to his children, stops his hand and breakes the blow: He corrects in judgement, and debates in measure, Isa. 27.8. when he strikes his children, he strikes them as children, gently;
yet, the love of God to his children, stops his hand and breaks the blow: He corrects in judgement, and debates in measure, Isaiah 27.8. when he strikes his children, he strikes them as children, gently;
If he commit iniquity (saith God) I will chasten him with the rod of men, the word there used is Enosh, which signifies a weake man, I will chasten him with the rod of a weake man, of one that hath but a weake arme or hand, the hand of a sickly fraile man;
If he commit iniquity (Says God) I will chasten him with the rod of men, the word there used is Enosh, which signifies a weak man, I will chasten him with the rod of a weak man, of one that hath but a weak arm or hand, the hand of a sickly frail man;
and gives him liberty to lay on as hard, as his hand acted with utmost malice could smite him, thou hast liberty to smite him into the very valley of the shadow of death, to bring him so neere death, that he may looke into the graves mouth, but no further. Save his life.
and gives him liberty to lay on as hard, as his hand acted with utmost malice could smite him, thou hast liberty to smite him into the very valley of the shadow of death, to bring him so near death, that he may look into the graves Mouth, but no further. Save his life.
therefore Beasts, Birds, Fish and creeping things are called living soules, Gen. 1.20, 24. And this life is called the blood, because 〈 ◊ 〉 contained or carried in the blood, Gen. 9.4.
Therefore Beasts, Birds, Fish and creeping things Are called living Souls, Gen. 1.20, 24. And this life is called the blood, Because 〈 ◊ 〉 contained or carried in the blood, Gen. 9.4.
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both which signifie a destroyer. Shall we send to the Wolfe to save the Sheepe? or to the Vulture to save the Dove? Destruction is the delight of Satan,
both which signify a destroyer. Shall we send to the Wolf to save the Sheep? or to the Vulture to save the Dove? Destruction is the delight of Satan,
The one might be this, Because it was a thing doubtfull with him (though he bragged much of it) whether he should attaine his end or no, to make Job curse God;
The one might be this, Because it was a thing doubtful with him (though he bragged much of it) whither he should attain his end or no, to make Job curse God;
As some wicked ones his agents, when by all their threats or flatteries they cannot make a 〈 ◊ 〉 sin, which is to destroy his spirituall life, their revenge breakes 〈 ◊ 〉 against his naturall life, to destroy that;
As Some wicked ones his agents, when by all their Treats or flatteries they cannot make a 〈 ◊ 〉 since, which is to destroy his spiritual life, their revenge breaks 〈 ◊ 〉 against his natural life, to destroy that;
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Or againe in the second place, he being doubtfull in himselfe (though he made no doubt in words) whether his plot would be successefull, to make Job curse God;
Or again in the second place, he being doubtful in himself (though he made no doubt in words) whither his plot would be successful, to make Job curse God;
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Much like that device of some Jesuits, who have blowne it abroad, that our most zealous opposers of Romish errours, whom they could never move, either by writing or disputing,
Much like that device of Some Jesuits, who have blown it abroad, that our most zealous opposers of Romish errors, whom they could never move, either by writing or disputing,
Wherefore least Satan should have drawen a curtain over the glory of Jobs victory, by aspersing him after his death, the Lord saith, Save his life, Job shall survive his troubles, that matters may come to light,
Wherefore lest Satan should have drawn a curtain over the glory of Jobs victory, by aspersing him After his death, the Lord Says, Save his life, Job shall survive his Troubles, that matters may come to Light,
Had it not been glory to God and honour to Job, (like that of Martyrdome,) if he had died under the hand of Satan, holding fast his own integrity, blessing God even unto death?
Had it not been glory to God and honour to Job, (like that of Martyrdom,) if he had died under the hand of Satan, holding fast his own integrity, blessing God even unto death?
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First thus, God intended to make Job a Monument of mercy as well as a Monument of suffering, he intended to set him up to all the world as one, in whom they might behold the goodnesse of God in raising up, mixt with his wisdome in casting down;
First thus, God intended to make Job a Monument of mercy as well as a Monument of suffering, he intended to Set him up to all the world as one, in whom they might behold the Goodness of God in raising up, mixed with his Wisdom in casting down;
Seneca in his Book of Providence, speaking of Cato, and other gallant Romane spirits, saith, the gods delighted to look upon them in their conflicts with fortune.
Senecca in his Book of Providence, speaking of Cato, and other gallant Roman spirits, Says, the God's delighted to look upon them in their conflicts with fortune.
The Psalmist describeth God looking down from heaven upon the children of men, to see if there were any that did understand, that did seek God, Psal. 53.2.
The Psalmist Describeth God looking down from heaven upon the children of men, to see if there were any that did understand, that did seek God, Psalm 53.2.
And when the life of nature can scarce move one member of the outward man upon the earth, the life of grace moves all the members of the inward man toward Heaven.
And when the life of nature can scarce move one member of the outward man upon the earth, the life of grace moves all the members of the inward man towards Heaven.
Though the outward man perish, yet the inward man is renewed day by day, 2 Cor. 4.16. Lastly, God saved his life, as a punishment and vexation upon Satan.
Though the outward man perish, yet the inward man is renewed day by day, 2 Cor. 4.16. Lastly, God saved his life, as a punishment and vexation upon Satan.
From the Lords grant observe first, That God doth oftentimes give up the bodies of his faithfull servants to be abused and tormented by Satan and his instruments.
From the lords grant observe First, That God does oftentimes give up the bodies of his faithful Servants to be abused and tormented by Satan and his Instruments.
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though they are vessels of honour and Temples of the holy Ghost, yet God may give up those bodies to be defiled and polluted with the outrages of the most abominable wretches;
though they Are vessels of honour and Temples of the holy Ghost, yet God may give up those bodies to be defiled and polluted with the outrages of the most abominable wretches;
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consider what the Apostle speakes of the Jewish Martyrs, Heb. 11. How were their bodies abused and mangled? They were stoned, they were sawn asunder, they were slaine with the sword:
Consider what the Apostle speaks of the Jewish Martyrs, Hebrew 11. How were their bodies abused and mangled? They were stoned, they were sawn asunder, they were slain with the sword:
Who is able to expresse, yea, to conceive what strange inventions of crueltie have been brought into the world to vex and torment the bodies of the Saints;
Who is able to express, yea, to conceive what strange Inventions of cruelty have been brought into the world to vex and torment the bodies of the Saints;
and the wheel, the sword and the saw, the fiery gridiron and the boyling oil: The pain of a thousand deaths was heightn'd in that malignant distemper.
and the wheel, the sword and the saw, the fiery gridiron and the boiling oil: The pain of a thousand death's was heightened in that malignant distemper.
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though the soul continue, life may not continue, there is the soul, when there is not life, life is that which is the union of soul and body, Thou holdest my soul in life, that is, thou holdest soul and body together.
though the soul continue, life may not continue, there is the soul, when there is not life, life is that which is the Union of soul and body, Thou holdest my soul in life, that is, thou holdest soul and body together.
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so God saith still to bloudy wretches, who are as the limbs of Satan, The bodies of such and such are in your hands, the estates of such and such are in your hands, but save their lives.
so God Says still to bloody wretches, who Are as the limbs of Satan, The bodies of such and such Are in your hands, the estates of such and such Are in your hands, but save their lives.
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yet God often checks them (as he did Laban ) from so much as speaking hurt, Gen. 31.29. but the God of your father spake unto me yester-night, saying, Take thou heed, that thou speak not to Jacob either good or bad.
yet God often Checks them (as he did Laban) from so much as speaking hurt, Gen. 31.29. but the God of your father spoke unto me yesternight, saying, Take thou heed, that thou speak not to Jacob either good or bad.
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David triumphs in his interest in such a God, Psal. 68.20. Our God is the God of salvation (that is of deliverance, of outward deliverance (for that is especially there meant) and unto God the Lord belong the issues from death, or the goings out from death, that is, God hath all wayes that lead out from death in his own keeping, he keepeth the key of the door, that lets us out from death;
David Triumphos in his Interest in such a God, Psalm 68.20. Our God is the God of salvation (that is of deliverance, of outward deliverance (for that is especially there meant) and unto God the Lord belong the issues from death, or the goings out from death, that is, God hath all ways that led out from death in his own keeping, he Keepeth the key of the door, that lets us out from death;
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not that death it self is precious, a privation hath no preciousnesse in it: but their life is precious, therefore he will have a great price for their death;
not that death it self is precious, a privation hath no preciousness in it: but their life is precious, Therefore he will have a great price for their death;
Woe unto those who violently and unjustly take away that which is so precious in the esteeme of God, at one time or other he will make them pay dear for such Jewels.
Woe unto those who violently and unjustly take away that which is so precious in the esteem of God, At one time or other he will make them pay dear for such Jewels.
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I have given thee his estate, thou hast spoiled that, now I will leave his body in thine hand, wound that, afflict that, but save his life. Here was mercy.
I have given thee his estate, thou hast spoiled that, now I will leave his body in thine hand, wound that, afflict that, but save his life. Here was mercy.
And why is it said, that they should have their lives for a prey? A prey you know properly is that which we take out of the hand of an enemie, that which was in his possession;
And why is it said, that they should have their lives for a prey? A prey you know properly is that which we take out of the hand of an enemy, that which was in his possession;
Thus God giveth to many of his people their lives for a prey, and they are to blesse God in this behalfe, whatsoever afflictions and troubles are upon them, that yet they have their lives.
Thus God gives to many of his people their lives for a prey, and they Are to bless God in this behalf, whatsoever afflictions and Troubles Are upon them, that yet they have their lives.
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Afflict him as thou wilt, persecute him in his cradle, despise him, slander him, revile him, accuse him, crowne his head with thornes, scourge him, buffet him, spit in his face, &c. but save his life ;
Afflict him as thou wilt, persecute him in his cradle, despise him, slander him, revile him, accuse him, crown his head with thorns, scourge him, buffet him, spit in his face, etc. but save his life;
It is said Act. 12. that an Angel of the Lord smote Herod, and he was eaten of wormes, and gave up the Ghost. Spirits have mighty power. He smote Job ;
It is said Act. 12. that an Angel of the Lord smote Herod, and he was eaten of worms, and gave up the Ghost. Spirits have mighty power. He smote Job;
Satan moves that his flesh and his bone might be only touched, now, his motion being granted, it is said he smote him. There are two things in this smiting: First, It notes suddennesse:
Satan moves that his Flesh and his bone might be only touched, now, his motion being granted, it is said he smote him. There Are two things in this smiting: First, It notes suddenness:
and so it looked the more like an immediate stroake from an offended God. Every word hath its weight and emphasis to adde weight and anguish to this affliction.
and so it looked the more like an immediate stroke from an offended God. Every word hath its weight and emphasis to add weight and anguish to this affliction.
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To be all over boyles, and to be all over-run with the most painfull kind of boyles, what a vehement paine must this be? From the sole of his feete unto his crown, there is the extent of this stroake.
To be all over boils, and to be all overrun with the most painful kind of boils, what a vehement pain must this be? From the sole of his feet unto his crown, there is the extent of this stroke.
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The Lord shall smite thee in the knees and in the leggs, with a sore botch that cannot be healed, from the sole of the foote to the top of the head, or to the crowne. And Isa. 1.6. when the Prophet would expresse what a generall blow the body politique had received from the hand of God by his judgements, (so it is there to be understood) he saith there were wounds and bruises, and putrifying sores, from the sole of the foote even unto the head.
The Lord shall smite thee in the knees and in the legs, with a soar botch that cannot be healed, from the sole of the foot to the top of the head, or to the crown. And Isaiah 1.6. when the Prophet would express what a general blow the body politic had received from the hand of God by his Judgments, (so it is there to be understood) he Says there were wounds and bruises, and Putrifying sores, from the sole of the foot even unto the head.
only his tongue was untoucht, as is commonly observed, That it might be free to blaspheme God, who had thus polluted the beauty and comelinesse of his body, who had thus imbittered the comforts of his soule.
only his tongue was untouched, as is commonly observed, That it might be free to Blaspheme God, who had thus polluted the beauty and comeliness of his body, who had thus imbittered the comforts of his soul.
Though it be exceeding sinfull (with Asa diseased in his feete) to seeke to the Physitians and not to the Lord, yet it is our duty to seeke to the Lord and the Physitian;
Though it be exceeding sinful (with Asa diseased in his feet) to seek to the Physicians and not to the Lord, yet it is our duty to seek to the Lord and the physician;
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yet alasse it was with Job, as it is said in the Prophet concerning Ephraim and Judah, That when Ephraim saw his sicknesse, and Judah saw his wound, Then went Ephraim to the Assyrian, and sent to King Jareb:
yet alas it was with Job, as it is said in the Prophet Concerning Ephraim and Judah, That when Ephraim saw his sickness, and Judah saw his wound, Then went Ephraim to the assyrian, and sent to King Jareb:
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When he is in this manner smitten, smitten with boyles, smitten with the worst of boyles, smitten with boyles all over, from the sole of his feete unto his crowne:
When he is in this manner smitten, smitten with boils, smitten with the worst of boils, smitten with boils all over, from the sole of his feet unto his crown:
He was left to be his owne Chirurgion, and his dressing instrument was a pot-sheard. The word signifies, sometimes a whole earthen pot, sometimes a broken peece of it, a sheard as we call it.
He was left to be his own Chirurgeon, and his dressing Instrument was a potsherd. The word signifies, sometime a Whole earthen pot, sometime a broken piece of it, a shore as we call it.
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Or as others give the reason, his boiles and soares did so overspread and envenome his hands to the very nailes, that it was a paine for him to touch himselfe;
Or as Others give the reason, his boils and soars did so overspread and envenom his hands to the very nails, that it was a pain for him to touch himself;
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Christ upbraiding Chorazin and Bethsaida, tells them that if the mighty works which were done in them had been done in Tire and Sidon, they had repented long agoe in sack-cloth and ashes, Math. 11.22. In great mournings, the Heathen used to sit in or sprinckle themselves with ashes.
christ upbraiding Chorazin and Bethsaida, tells them that if the mighty works which were done in them had been done in Tire and Sidon, they had repented long ago in Sackcloth and Ashes, Math. 11.22. In great mournings, the Heathen used to fit in or sprinkle themselves with Ashes.
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As Homer reports of Ʋlisses after a Ship-wrack, and of others, whom Drusius hath observed on this Text. Isa. 61.3. the promise is, that God will give beauty for ashes, that is, they that humble themselves and lye in ashes, shall have a happy and comfortable restauration.
As Homer reports of Ʋlisses After a Shipwreck, and of Others, whom Drusius hath observed on this Text. Isaiah 61.3. the promise is, that God will give beauty for Ashes, that is, they that humble themselves and lie in Ashes, shall have a happy and comfortable restauration.
Secondly, We may take it for a necessitated act, that he was forced to this, to goe and sit among the ashes, (or as most from the Septuagint translate it, to sit downe upon a dung-hill) and that in two respects.
Secondly, We may take it for a necessitated act, that he was forced to this, to go and fit among the Ashes, (or as most from the septuagint translate it, to fit down upon a dunghill) and that in two respects.
First, In regard of his poverty and want, as if he were so bereft and destitute of all outward things, that he had not a house to put his head in, not any other conveniencies to make use of;
First, In regard of his poverty and want, as if he were so bereft and destitute of all outward things, that he had not a house to put his head in, not any other Conveniences to make use of;
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yea who almost can goe so farre in imagination, as Job went in reall passion. But we will passe from the description of his sorrow to some Observations upon them.
yea who almost can go so Far in imagination, as Job went in real passion. But we will pass from the description of his sorrow to Some Observations upon them.
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He can infect the humours, and taint the spirits more subtilly, more speedily then the most skilfull poisoner in Rome. We shewed before how suddenly Satan can raise commotions in the ayre, stormes and tempests there;
He can infect the humours, and taint the spirits more subtly, more speedily then the most skilful poisoner in Room. We showed before how suddenly Satan can raise commotions in the air, storms and tempests there;
so Satan can bind the body with a spirit of infirmity as with a chaine. Secondly observe this, That health and strength of body are a very great blessing:
so Satan can bind the body with a Spirit of infirmity as with a chain. Secondly observe this, That health and strength of body Are a very great blessing:
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What is the strength of the body, that we should trust it? or the beauty of the body that we should be proud of it? We see in Job, how quickly the strength of it is turned into weakenesse,
What is the strength of the body, that we should trust it? or the beauty of the body that we should be proud of it? We see in Job, how quickly the strength of it is turned into weakness,
while you heare of one smitten with a disease from the crowne of the head to the sole of the feet, consider what a mercy you have, who have no paine from the crowne of the head to the sole of the feete;
while you hear of one smitten with a disease from the crown of the head to the sole of the feet, Consider what a mercy you have, who have no pain from the crown of the head to the sole of the feet;
Such likewise who have paine and infirmities, in one or two, or more parts of the body, may see in this spectacle cause to blesse God, that they have any part free.
Such likewise who have pain and infirmities, in one or two, or more parts of the body, may see in this spectacle cause to bless God, that they have any part free.
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The ease of one part mitigates the disease of another, and it is an abatement of our troubles to see those whom we love in peace. Two are better then one (saith Solomon, ) for if one fall the other may helpe him up,
The ease of one part mitigates the disease of Another, and it is an abatement of our Troubles to see those whom we love in peace. Two Are better then one (Says Solomon,) for if one fallen the other may help him up,
but if both fall, who shall helpe. And if every member suffer, there is passion in all, but compassion in none; much lesse support or helpe. Thirdly observe:
but if both fallen, who shall help. And if every member suffer, there is passion in all, but compassion in none; much less support or help. Thirdly observe:
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In the Greeke there are five negatives to affirme this, that God will not leave his, Heb. 13.5. And he that hath him alone, hath infinitely more then all the world in one.
In the Greek there Are five negatives to affirm this, that God will not leave his, Hebrew 13.5. And he that hath him alone, hath infinitely more then all the world in one.
Christ at that time imbraceth him, and takes him in his armes, and kisseth him with the kisses of his lips, which are better then wine, yea better then life.
christ At that time Embraceth him, and Takes him in his arms, and Kisses him with the Kisses of his lips, which Are better then wine, yea better then life.
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Lastly, looke upon Job sitting in the ashes, as a voluntary act, and then observe, (which is of much concernement and use for us now in regard of the present condition we are in.) That as the afflicting hand of God doth increase upon a people,
Lastly, look upon Job sitting in the Ashes, as a voluntary act, and then observe, (which is of much concernment and use for us now in regard of the present condition we Are in.) That as the afflicting hand of God does increase upon a people,
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As it is in regard of sin committed, Great sins call for great sorrow; And as it is in regard of mercies received, Great mercies call for great praises:
As it is in regard of since committed, Great Sins call for great sorrow; And as it is in regard of Mercies received, Great Mercies call for great praises:
Many towns have been plundered, many Matrons and Virgins have been ravished, many families have been scattered, many wives and children deprived of their husbands and parents, many parishes bereft of faithfull Pastours, some of our dwellings turned to ashes;
Many Towns have been plundered, many Matrons and Virgins have been ravished, many families have been scattered, many wives and children deprived of their Husbands and Parents, many Parishes bereft of faithful Pastors, Some of our dwellings turned to Ashes;
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and to say, For these things I weepe, mine eye, mine eye runneth down with water? There is one thing yet, which may and ought to be a Lamentation to us, beyond all our own sufferings,
and to say, For these things I weep, mine eye, mine eye Runneth down with water? There is one thing yet, which may and ought to be a Lamentation to us, beyond all our own sufferings,
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The enemies strike this sword in their bones, A scornfull enquirie, Where is now your God? Psal. 42.10. Should not teares be our meat day and night (as they were Davids ) while they say continually, Where is now your God? Psal. 42.3. our not sitting in the ashes for such things as these will bring us unto ashes;
The enemies strike this sword in their bones, A scornful enquiry, Where is now your God? Psalm 42.10. Should not tears be our meat day and night (as they were Davids) while they say continually, Where is now your God? Psalm 42.3. our not sitting in the Ashes for such things as these will bring us unto Ashes;
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We have cause to cry out as the Prophet Jeremie in his fourth chapter, ver. 19. My bowels, my bowels, I am pained at the very heart, my heart maketh a noise in me, I cannot hold my peace,
We have cause to cry out as the Prophet Jeremiah in his fourth chapter, ver. 19. My bowels, my bowels, I am pained At the very heart, my heart makes a noise in me, I cannot hold my peace,
These consequents are three: 1. His wives unseemly and sinfull counsell, vers. 9. 2. His wise and holy reply, vers. 10. 3. His friends visit to comfort him, verses 11, 12, 13.
These consequents Are three: 1. His wives unseemly and sinful counsel, vers. 9. 2. His wise and holy reply, vers. 10. 3. His Friends visit to Comfort him, Verses 11, 12, 13.
For seeing a wife is the chiefest of creature comforts, and the very reason why God at the first did institute that relation, was that man might have a help meet for him:
For seeing a wife is the chiefest of creature comforts, and the very reason why God At the First did institute that Relation, was that man might have a help meet for him:
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it may seeme somewhat strange why Satan, going about to bring upon Job trouble in its perfection, should leave him that, which is the perfection of all outward comforts, a wife. What were Jobs Oxen,
it may seem somewhat strange why Satan, going about to bring upon Job trouble in its perfection, should leave him that, which is the perfection of all outward comforts, a wife. What were Jobs Oxen,
but all the cattell and riches in the world in his possession, and under his dominion, God saw him defective till he provided him a wife, a wife was the complement of all.
but all the cattle and riches in the world in his possession, and under his dominion, God saw him defective till he provided him a wife, a wife was the compliment of all.
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The Jewes which are the Authors of that afore-named opinion, that his wife was Dinah, tell us (to lengthen out the dreame) that she was spared for Iacob, her fathers sake.
The Jews which Are the Authors of that aforenamed opinion, that his wife was Dinah, tell us (to lengthen out the dream) that she was spared for Iacob, her Father's sake.
so he shewes mercy to thousands of those that love him, &c. Exod. 20.5, 6. but in this place we have no stock to graft this truth upon, but a meere imagination. I passe on.
so he shows mercy to thousands of those that love him, etc. Exod 20.5, 6. but in this place we have no stock to grafted this truth upon, but a mere imagination. I pass on.
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Secondly, some conceive that his wife was out of Satans Commission, that he had nothing to do to meddle with her, she being comprehended under that clause of exception in the first Chapter, vers. 12. All that he hath is in thy power, only upon himselfe put not forth thine hand ;
Secondly, Some conceive that his wife was out of Satan Commission, that he had nothing to do to meddle with her, she being comprehended under that clause of exception in the First Chapter, vers. 12. All that he hath is in thy power, only upon himself put not forth thine hand;
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Hence one of the Ancients cals her the strongest and fittest weapon, with which Satan did assault, the choisest Arrow in his Quiver, by which he wounded the soul and spirit of Iob. She that should have had her hands busied in the washing, suppling, curing,
Hence one of the Ancients calls her the Strongest and Fittest weapon, with which Satan did assault, the Choicest Arrow in his Quiver, by which he wounded the soul and Spirit of Job She that should have had her hands busied in the washing, suppling, curing,
Another compares her to a Ladder, by which Satan hoped to scale this impregnable tower, that death might creep in at the window of his eares, by hearing and consenting to her sinfull perswasions.
another compares her to a Ladder, by which Satan hoped to scale this impregnable tower, that death might creep in At the window of his ears, by hearing and consenting to her sinful persuasions.
His mercies are like the mercies of wicked men, Their tender mercies are cruell, that is, they are no mercies at all, Prov. 12.10. There is a punishing mercy, and there is a sparing cruelty among men.
His Mercies Are like the Mercies of wicked men, Their tender Mercies Are cruel, that is, they Are no Mercies At all, Curae 12.10. There is a punishing mercy, and there is a sparing cruelty among men.
Such are Satans sparings ever lined with cruell and bloudy intendments. Secondly observe, That the greatest outward blessings may prove the greatest outward afflictions.
Such Are Satan sparings ever lined with cruel and bloody intendments. Secondly observe, That the greatest outward blessings may prove the greatest outward afflictions.
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Saul knew what hee did when he married his daughter to David. I will give him her (said Saul) that she may be a snare to him, 1 Sam. 18.21. Politick marriages are usually made for temptation, not for comfort:
Saul knew what he did when he married his daughter to David. I will give him her (said Saul) that she may be a snare to him, 1 Sam. 18.21. Politic marriages Are usually made for temptation, not for Comfort:
We see it in the first wife that ever was, she by perswasions overcame Adam unto sin, she was the devils agent for the undoing of her husband, and the world.
We see it in the First wife that ever was, she by persuasions overcame Adam unto since, she was the Devils agent for the undoing of her husband, and the world.
But there was none like unto Ahab, who did sell himselfe to work wickednesse, whom Jezebel his wife stirred up. Unparalell'd wickednesse is ascribed to the provocations of a wife.
But there was none like unto Ahab, who did fell himself to work wickedness, whom Jezebel his wife stirred up. Unparalleled wickedness is ascribed to the provocations of a wife.
When a Prince hath given up his affections, and his conscience, into the hands of a malicious, wanton woman, he will quickly sell himselfe to such wickednesse as will be his owne trouble,
When a Prince hath given up his affections, and his conscience, into the hands of a malicious, wanton woman, he will quickly fell himself to such wickedness as will be his own trouble,
What thou my wife? Is thy hand upon me in my own house, might Job say? The Prophet brings in one questioning, What are these wounds? And Christ answering, Those with which I was wounded in the house of my friends, Zech. 13.6. The height of enmity is thus exprest, A mans enemies shall be the men of his own house, Micah 7.6. This caused David to complaine so bitterly, Psal. 55.12.
What thou my wife? Is thy hand upon me in my own house, might Job say? The Prophet brings in one questioning, What Are these wounds? And christ answering, Those with which I was wounded in the house of my Friends, Zechariah 13.6. The height of enmity is thus expressed, A men enemies shall be the men of his own house, micah 7.6. This caused David to complain so bitterly, Psalm 55.12.
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If that which is light in us be turned into darknesse (as Christ speakes) how great is that darknesse? So if that which should be our comfort be turned into our sorrow,
If that which is Light in us be turned into darkness (as christ speaks) how great is that darkness? So if that which should be our Comfort be turned into our sorrow,
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I poore hand-maid wander from place to place, from house to house, looking when the sun will set, that I may take a little repose from the paines and sorrowes which now oppresse me;
I poor handmaid wander from place to place, from house to house, looking when the sun will Set, that I may take a little repose from the pains and sorrows which now oppress me;
where he speakes thus to Satan, Hast thou considered my servant Job, how that he is a perfect man, &c. and that he still holdeth fast his integritie? God spake it to the praise of Job, still he holdeth fast his integritie ;
where he speaks thus to Satan, Hast thou considered my servant Job, how that he is a perfect man, etc. and that he still holds fast his integrity? God spoke it to the praise of Job, still he holds fast his integrity;
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God speakes them in honour to Job: his wife speakes them in contempt of Job, and therefore she formes them into a question, a cutting kinde of speech, Doest thou still retaine thine integritie? As if she should say, What? art thou so senselesse and so stupid,
God speaks them in honour to Job: his wife speaks them in contempt of Job, and Therefore she forms them into a question, a cutting kind of speech, Dost thou still retain thine integrity? As if she should say, What? art thou so senseless and so stupid,
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so mad and sottish, to go on in this course still? what hast thou got by it? where are thy earnings? what is the advantage of holinesse? or what is the profit of integritie, that thou holdest and huggest it so fast? Doest thou still retaine thine integritie? This I conceive is the summe of the question, it is an upbraiding, a reproaching question;
so mad and sottish, to go on in this course still? what hast thou god by it? where Are thy earnings? what is the advantage of holiness? or what is the profit of integrity, that thou holdest and huggest it so fast? Dost thou still retain thine integrity? This I conceive is the sum of the question, it is an upbraiding, a reproaching question;
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Doest thou still retain thine integritie? Come take a little counsell at the last, work like a wise man, wilt thou hold a thing thou canst get nothing by? Take it on my word, thou canst not thrive this way, thou canst make nothing of it, what dost thou meane to go on madding in such a course as this? Thou shalt never get bread by it to put in thy head:
Dost thou still retain thine integrity? Come take a little counsel At the last, work like a wise man, wilt thou hold a thing thou Canst get nothing by? Take it on my word, thou Canst not thrive this Way, thou Canst make nothing of it, what dost thou mean to go on madding in such a course as this? Thou shalt never get bred by it to put in thy head:
That was his project, quite to discourage Iob, and from the ill successe he had in the service of God, to get him put off his Livery, and give over his service:
That was his project, quite to discourage Job, and from the ill success he had in the service of God, to get him put off his Livery, and give over his service:
Their language is, Why are you so precise, why so not, & c? Doe you not observe you get nothing by your prayers? nothing by your fasting? nothing by your holinesse? All that you have got, you may put in your eyes, and see never the worse.
Their language is, Why Are you so precise, why so not, & c? Do you not observe you get nothing by your Prayers? nothing by your fasting? nothing by your holiness? All that you have god, you may put in your eyes, and see never the Worse.
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Shew us some of your gaines, what have you got? where are your deliverances? where are your victories? where is your Salvation? you have prayed till you are almost undone, you have fasted till all is almost lost, things are worse then they were, will you still goe on in these duties of fasting and praying? of humbling and seeking? of waiting and beleeving? This is the language of Satan, this the divinity of Hell:
Show us Some of your gains, what have you god? where Are your Deliverances? where Are your victories? where is your Salvation? you have prayed till you Are almost undone, you have fasted till all is almost lost, things Are Worse then they were, will you still go on in these duties of fasting and praying? of humbling and seeking? of waiting and believing? This is the language of Satan, this the divinity of Hell:
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What? doest thou still stand upon termes with God? wilt thou not humble thy selfe? shouldest thou not rather Blesse God? that is, pray unto God, humble thy selfe and seeke his face;
What? dost thou still stand upon terms with God? wilt thou not humble thy self? Shouldst thou not rather Bless God? that is, pray unto God, humble thy self and seek his face;
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Thou seest in what a dolefull condition thou art, therefore blesse God, make thy humble prayer before God, and die, that is, desire him to take thee out of this miserable world, to release thee of thy paine;
Thou See in what a doleful condition thou art, Therefore bless God, make thy humble prayer before God, and die, that is, desire him to take thee out of this miserable world, to release thee of thy pain;
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That she observing her husbands silence under the hand of God in these great afflictions, suspected that he stood too much upon his own integrity, that he was too well opinionated and conceited of his own worth;
That she observing her Husbands silence under the hand of God in these great afflictions, suspected that he stood too much upon his own integrity, that he was too well opinionated and conceited of his own worth;
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and therefore she adviseth him to consider, that surely God was very angry with him, to consider, that God had brought all this evill upon him to humble him;
and Therefore she adviseth him to Consider, that surely God was very angry with him, to Consider, that God had brought all this evil upon him to humble him;
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or stand upon termes with God in defence and justification of himselfe? Doest thou persevere in those high thoughts of thy selfe? will not all this bring thy stomack down? what? will not thy uncircumcised heart be humbled? Doest thou still retaine thine integrity? doest thou still leane upon that broken reed, thy owne integrity? Blesse God, that is, confesse thy sins and acknowledge thy transgressions. (Indeed confessing of sin is a blessing of God:
or stand upon terms with God in defence and justification of himself? Dost thou persevere in those high thoughts of thy self? will not all this bring thy stomach down? what? will not thy uncircumcised heart be humbled? Dost thou still retain thine integrity? dost thou still lean upon that broken reed, thy own integrity? Bless God, that is, confess thy Sins and acknowledge thy transgressions. (Indeed confessing of since is a blessing of God:
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it is a giving of glory to God, and our giving glory to God is our blessing of God; Josh. 7.19. Give glory to the Lord God of Israel, and make confession unto him.
it is a giving of glory to God, and our giving glory to God is our blessing of God; Josh. 7.19. Give glory to the Lord God of Israel, and make Confessi unto him.
) Thus blesse God, that is, confesse thy sin, and so prepare thy selfe to die in a holy manner, seeing thou art past hope of life, addresse thy selfe piously for death. Thus he; and all upon these grounds;
) Thus bless God, that is, confess thy since, and so prepare thy self to die in a holy manner, seeing thou art past hope of life, address thy self piously for death. Thus he; and all upon these grounds;
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First, because he could not be perswaded that a wife, the Governesse of such a holy family as Jobs was, a wife, the companion of such a holy man as Job was, should be so full of the Devill,
First, Because he could not be persuaded that a wife, the Governess of such a holy family as Jobs was, a wife, the Companion of such a holy man as Job was, should be so full of the devil,
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whereas indeed Job looked for no good, but out of the hand of Free-grace, and accounted his very Integrity but dung, to the righteousnesse and redemption of the promised Messiah.
whereas indeed Job looked for no good, but out of the hand of Free grace, and accounted his very Integrity but dung, to the righteousness and redemption of the promised Messiah.
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But (with humble respect to so reverend an Authour) there are two reasons strong against this Exposition, in my apprehension, which I shall propose and submit to the readers judgement.
But (with humble respect to so reverend an Author) there Are two Reasons strong against this Exposition, in my apprehension, which I shall propose and submit to the Readers judgement.
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My deare wife, I thanke thee for thy care and counsell, thou hast a holy jealousie over me, that I am not in such a posture of spirit as becomes a dying man.
My deer wife, I thank thee for thy care and counsel, thou hast a holy jealousy over me, that I am not in such a posture of Spirit as becomes a dying man.
But (which makes my second reason,) He reproves her for it, and tells her plainely, Thou speakest as one of the foolish women speaketh, Whereas if that had been the meaning of her words, she spake as one of the wise women ; like a wise woman indeed.
But (which makes my second reason,) He reproves her for it, and tells her plainly, Thou Speakest as one of the foolish women speaks, Whereas if that had been the meaning of her words, she spoke as one of the wise women; like a wise woman indeed.
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Surely then Job had never numbred her with the foolish women, if that speech of hers had imported only an humble preparation for his approaching death.
Surely then Job had never numbered her with the foolish women, if that speech of hers had imported only an humble preparation for his approaching death.
Repeate againe that beloved maxime, with which you seeme to be so much delighted, The Lord hath given, and the Lord hath taken away, blessed be the name of the Lord ;
Repeat again that Beloved maxim, with which you seem to be so much delighted, The Lord hath given, and the Lord hath taken away, blessed be the name of the Lord;
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you shall see, it will not fright death away, or be any security from the grave• you thought when you spoke those words first, that they would have prevented a second trouble,
you shall see, it will not fright death away, or be any security from the grave• you Thought when you spoke those words First, that they would have prevented a second trouble,
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And if thou shouldest be so foolish, to flye for refuge to the same submissive language, experience would quickly teach thee, that as before it could not protect thee from this soare disease,
And if thou Shouldst be so foolish, to fly for refuge to the same submissive language, experience would quickly teach thee, that as before it could not Pact thee from this soar disease,
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Curse God and die: This reading of the text, seemes most answerable to Satans designe ▪ which being to provoke Job to curse God, it was most proper to sute his wives spirit with such thoughts,
Curse God and die: This reading of the text, seems most answerable to Satan Design ▪ which being to provoke Job to curse God, it was most proper to suit his wives Spirit with such thoughts,
We know blasphemers were sentenc'd to death without mercy, by the Law of Moses, and it is not improbable that the light of nature might carry those Nations, to as high and severe a revenge, against that highest sin.
We know blasphemers were sentenced to death without mercy, by the Law of Moses, and it is not improbable that the Light of nature might carry those nations, to as high and severe a revenge, against that highest since.
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We know Socrates was adjudged to death by the Athenians (as their naturall divinity taught them) for an injurious or dishonourable speech concerning their gods.
We know Socrates was adjudged to death by the Athenians (as their natural divinity taught them) for an injurious or dishonourable speech Concerning their God's.
which another illustrates by that in the third of Genesis, where it is said, The serpent said unto the woman, but it was the devill that spake unto the woman by the serpent;
which Another illustrates by that in the third of Genesis, where it is said, The serpent said unto the woman, but it was the Devil that spoke unto the woman by the serpent;
yet we may well say, she was acted as Eve by whom Satan spake to Adam: Eve spake the devils minde, being prevailed upon by his temptation, to perswade her husband to eat against the command of God;
yet we may well say, she was acted as Eve by whom Satan spoke to Adam: Eve spoke the Devils mind, being prevailed upon by his temptation, to persuade her husband to eat against the command of God;
We may see an instance neere, if not fully reaching this assertion in the Apostle Peter, who hearing Christ fore-telling his sufferings, takes him aside and began to rebuke him saying, Be it farre from thee, Lord:
We may see an instance near, if not Fully reaching this assertion in the Apostle Peter, who hearing christ foretelling his sufferings, Takes him aside and began to rebuke him saying, Be it Far from thee, Lord:
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The hands are the hands of Esau, but the voice is the voice of Jacob. Christ perceived here Satans counsell in Peters words, he saw the wicked spirit through the cloathing of Peters flesh;
The hands Are the hands of Esau, but the voice is the voice of Jacob. christ perceived Here Satan counsel in Peter's words, he saw the wicked Spirit through the clothing of Peter's Flesh;
So likewise Jobs wife might be a godly woman in the maine, though abused and misled by Satan, she thus excited her husband, in the grossest construction those words can beare, to curse God and die.
So likewise Jobs wife might be a godly woman in the main, though abused and misled by Satan, she thus excited her husband, in the Grossest construction those words can bear, to curse God and die.
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What doth he say? He doth not say, Thou wicked woman, thou abhominable wretch, why doest thou give me such counsell? All that he saith is this, Thou speakest as one of the foolish women speaketh.
What does he say? He does not say, Thou wicked woman, thou abominable wretch, why dost thou give me such counsel? All that he Says is this, Thou Speakest as one of the foolish women speaks.
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As if he should say, How now wife? what words are these that I heare from thee? thou dost not speake now like thy selfe, I use to heare other language from thee, thou and I have had other kind of conference,
As if he should say, How now wife? what words Are these that I hear from thee? thou dost not speak now like thy self, I use to hear other language from thee, thou and I have had other kind of conference,
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Whence is it that thou art so unlike thy selfe? where are thy words season'd with salt, which have so often ministred grace unto the hearers? thou art degenerated in manners and corrupted in thy speech, thou speakest now as one of the foolish women:
Whence is it that thou art so unlike thy self? where Are thy words seasoned with salt, which have so often ministered grace unto the hearers? thou art degenerated in manners and corrupted in thy speech, thou Speakest now as one of the foolish women:
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Intimating, that she used to speake wisely and discreetely, or as Solomon describes the vertuous woman ( Pro. 31·26.) that heretofore she opened her mouth with wisedome ;
Intimating, that she used to speak wisely and discreetly, or as Solomon describes the virtuous woman (Pro 31·26.) that heretofore she opened her Mouth with Wisdom;
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Secondly, In that he perswadeth Job by his wife, when he was in this wofull condition, to curse God and die, Observe, That Satan would perswade us to ease our selves of troublesome evills, by falling into sinfull evils.
Secondly, In that he Persuadeth Job by his wife, when he was in this woeful condition, to curse God and die, Observe, That Satan would persuade us to ease our selves of troublesome evils, by falling into sinful evils.
It hath been rightly taught us from Antiquitie, that the lowest degree of a lye (because sin) is not to be made or admitted (if that medium could be assured so noble an end) for the saving of a world.
It hath been rightly taught us from Antiquity, that the lowest degree of a lie (Because since) is not to be made or admitted (if that medium could be assured so noble an end) for the Saving of a world.
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To wish d••th that we may enjoy Christ, it is a holy wish, but yet we must not wish that neither, absolutely. The Apostle Paul, Phil. 1.23. desired to be dissolved and to be with Christ, yet you see how he qualifies and debates it.
To wish d••th that we may enjoy christ, it is a holy wish, but yet we must not wish that neither, absolutely. The Apostle Paul, Philip 1.23. desired to be dissolved and to be with christ, yet you see how he Qualifies and debates it.
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Death to ungodly ones, it is so farre from being an end or an ease of their troubles, that it is to them (as Christ speakes in another case) the beginning of sorrowes, the entrance to eternall death,
Death to ungodly ones, it is so Far from being an end or an ease of their Troubles, that it is to them (as christ speaks in Another case) the beginning of sorrows, the Entrance to Eternal death,
You see what preparation Satan directs Job unto, he biddeth him curse God and die. Would not Job, thinke you, have bin in a fit posture, in a fit frame for death,
You see what preparation Satan directs Job unto, he bids him curse God and die. Would not Job, think you, have been in a fit posture, in a fit frame for death,
when he had bin cursing God? Repent and die, pray and die, humble thy selfe and die, beleeve and die, take fast hold of Christ who is our life, our way to life and die, are the counsels and voice of the holy Ghost,
when he had been cursing God? repent and die, pray and die, humble thy self and die, believe and die, take fast hold of christ who is our life, our Way to life and die, Are the Counsels and voice of the holy Ghost,
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you shall see some men venturing, yea casting away their lives without feare or wit, the whole visible businesse of whose lives, hath been nothing else,
you shall see Some men venturing, yea casting away their lives without Fear or wit, the Whole visible business of whose lives, hath been nothing Else,
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but a working out of their own damnation, without feare or trembling. They as it were give diligence all their dayes, to make Hell and reprobation sure,
but a working out of their own damnation, without Fear or trembling. They as it were give diligence all their days, to make Hell and reprobation sure,
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One would have wondred that Satan should ever have ventured to suggest such a grosse thing as this, to so holy a man as Job. But Satan where he hath been often foyled, growes impudent;
One would have wondered that Satan should ever have ventured to suggest such a gross thing as this, to so holy a man as Job. But Satan where he hath been often foiled, grows impudent;
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Or it signifieth one that is vile, and base and low, one that hath a base, withered, low, fallen spirit, a spirit fallen below all noble or holy resolutions.
Or it signifies one that is vile, and base and low, one that hath a base, withered, low, fallen Spirit, a Spirit fallen below all noble or holy resolutions.
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We find the word often used elsewhere to signifie wicked, worthlesse and vile persons, Psal. 14.1. The foole hath said, &c. Deut. 32.6, 21. at the 6th.
We find the word often used elsewhere to signify wicked, worthless and vile Persons, Psalm 14.1. The fool hath said, etc. Deuteronomy 32.6, 21. At the 6th.
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Hence it is sometimes translated villany, Ier. 29.22, 23. The Lord make thee like Zedekiah and like Ahab, whom the King of Babylon rosted in the fire, because they have committed villany in Israel.
Hence it is sometime translated villainy, Jeremiah 29.22, 23. The Lord make thee like Zedekiah and like Ahab, whom the King of Babylon roasted in the fire, Because they have committed villainy in Israel.
Thus Job reproves his wife, thou speakest as one of the foolish women, like one of those who have no wisedome, no goodnesse, not any sense or sap of goodnesse in them.
Thus Job reproves his wife, thou Speakest as one of the foolish women, like one of those who have no Wisdom, no Goodness, not any sense or sap of Goodness in them.
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some conceive he intends the women of Idumea, Thou speakest as one of these heathen women, these Idumeans, I have heard indeed such language from them,
Some conceive he intends the women of Idumea, Thou Speakest as one of these heathen women, these Idumeans, I have herd indeed such language from them,
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when things have gone amisse with them, I have heard them cursing their Idols, cursing their gods, I have heard them raile at fate, fall out, and wrangle with fortune;
when things have gone amiss with them, I have herd them cursing their Idols, cursing their God's, I have herd them rail At fate, fallen out, and wrangle with fortune;
this speech of his wife, cast dishonour upon both, and now passion begins to stir, hee cannot forbeare her though his wife, Thou speakest as one of the foolish women speaketh. Observe, That
this speech of his wife, cast dishonour upon both, and now passion begins to stir, he cannot forbear her though his wife, Thou Speakest as one of the foolish women speaks. Observe, That
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Our Lord Christ teaching his Disciples the true meaning of the Law, tells them, Mat. 5.22. He that is angry with his brother without a cause, shall be in danger of the judgement ;
Our Lord christ teaching his Disciples the true meaning of the Law, tells them, Mathew 5.22. He that is angry with his brother without a cause, shall be in danger of the judgement;
Christ who was meeknesse and humility it selfe, yet when he hath to deale with Pharisees, he can call them a generation of vipers, painted Sepulchers, blind guides,
christ who was meekness and humility it self, yet when he hath to deal with Pharisees, he can call them a generation of vipers, painted Sepulchers, blind guides,
Another thing observeable for the meeknesse of Job, is this. He doth not fall out with the whole Sex, and say, ye women are foolish, and ignorant, and impatient;
another thing observable for the meekness of Job, is this. He does not fallen out with the Whole Sex, and say, you women Are foolish, and ignorant, and impatient;
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He doth not charge the whole Sex, he knew there were wise women, as well as foolish, such Solomon describes, Pro. 31.26. She openeth her mouth with wisedome ;
He does not charge the Whole Sex, he knew there were wise women, as well as foolish, such Solomon describes, Pro 31.26. She Openeth her Mouth with Wisdom;
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How often doe husbands discover this folly? if their wives displease them, presently the ordinance of God displeaseth them, who would be married? It is very sad,
How often do Husbands discover this folly? if their wives displease them, presently the Ordinance of God displeaseth them, who would be married? It is very sad,
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This reproofe was an exact compound of love, and anger, of zeale and knowledge. From the ground of her counsell, and this reproofe compared together, we may Observe;
This reproof was an exact compound of love, and anger, of zeal and knowledge. From the ground of her counsel, and this reproof compared together, we may Observe;
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seeing his outward condition, she thought him as a miserable man, and therefore adviseth him, to curse God and die. Thou speakest (saith he) as one of the foolish women.
seeing his outward condition, she Thought him as a miserable man, and Therefore adviseth him, to curse God and die. Thou Speakest (Says he) as one of the foolish women.
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Sin is the greatest folly in the world, sin is a declining from the rule of right reason, both from spirituall reason and from naturall, Loe they have rejected the word of the Lord,
since is the greatest folly in the world, since is a declining from the Rule of right reason, both from spiritual reason and from natural, Lo they have rejected the word of the Lord,
In both which we joyne hands with folly, and are the companions of fooles; Thou speakest as one of the foolish women, &c. From the reproofe it selfe, we come to consider the reasons of the reproofe.
In both which we join hands with folly, and Are the Sodales of Fools; Thou Speakest as one of the foolish women, etc. From the reproof it self, we come to Consider the Reasons of the reproof.
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Thou speakest as one of the foolish women speaketh, what? shall we receive good at the hand of God and not evill? Here is the reason upon which he grounds his reproofe, Shall we receive good at the hands of God, &c. The Hebrew runnes thus in the letter, shall we receive good from God? &c. The emphasis of the words carry it thus, shall we receive good with hand or heart at the hand of God,
Thou Speakest as one of the foolish women speaks, what? shall we receive good At the hand of God and not evil? Here is the reason upon which he grounds his reproof, Shall we receive good At the hands of God, etc. The Hebrew runs thus in the Letter, shall we receive good from God? etc. The emphasis of the words carry it thus, shall we receive good with hand or heart At the hand of God,
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and shall we not in the same manner receive evill? The word Cabal, whence this is derived, signifieth the receiving of a thing with the hand and with the heart;
and shall we not in the same manner receive evil? The word Cabal, whence this is derived, signifies the receiving of a thing with the hand and with the heart;
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that is, they are to be received with the same reverence and chearfullnesse. We receive good things chearefully, thankfully, reverently, we kisse the hand and take them.
that is, they Are to be received with the same Reverence and chearfullnesse. We receive good things cheerfully, thankfully, reverently, we kiss the hand and take them.
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That looke in what manner we receive good from the hand of God, in the same we ought to receive evill Or thus, Where we have our good, thence we must have our evill.
That look in what manner we receive good from the hand of God, in the same we ought to receive evil Or thus, Where we have our good, thence we must have our evil.
and seeing the face of God for ever in Heaven? shall we be at least in hope, of a crowne of glory, layed up in store for us? and shall we not be willing to receive evills,
and seeing the face of God for ever in Heaven? shall we be At least in hope, of a crown of glory, laid up in store for us? and shall we not be willing to receive evils,
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and digest troubles, to beare the crosse a few dayes while we are here? I (saith the Apostle Paul, Rom. 8.18.) reckon that the sufferings of this present time, are not worthy to be compared to the glory which shall be revealed.
and digest Troubles, to bear the cross a few days while we Are Here? I (Says the Apostle Paul, Rom. 8.18.) reckon that the sufferings of this present time, Are not worthy to be compared to the glory which shall be revealed.
So the sense is, shall we receive comforts at the hand of God, and shall we not receive afflictions? Afflictions are evill, not morall evill, not naturall evill: but they are called evill;
So the sense is, shall we receive comforts At the hand of God, and shall we not receive afflictions? Afflictions Are evil, not moral evil, not natural evil: but they Are called evil;
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yea doe good or doe e• that we may be dismayed, and behold it together. No creatu•• hath ever answered this challenge, or ever shall, Isa. 41.23. Creatures doe good and evill, as ministers of Gods will, not as masters of their owne.
yea doe good or do e• that we may be dismayed, and behold it together. No creatu•• hath ever answered this challenge, or ever shall, Isaiah 41.23. Creatures do good and evil, as Ministers of God's will, not as Masters of their own.
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Secondly, because of the assured faithfulnesse, and love and goodnesse of God to his, even when he sends them (which are all he sends) this sort of evills.
Secondly, Because of the assured faithfulness, and love and Goodness of God to his, even when he sends them (which Are all he sends) this sort of evils.
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for why shouldest thou bring me to thy father ? He would die rather by the hand of Ionathan, then by the hand of Saul, death from the hand of Ionathan who loved him, was sweete;
for why Shouldst thou bring me to thy father? He would die rather by the hand of Ionathan, then by the hand of Saul, death from the hand of Ionathan who loved him, was sweet;
and why doth he flie from her? She seekes my life, saith he, to take it away. Thoughts of this pressed him so hard, that when he came into the wildernesse (the text saith) hee sate downe under a Juniper tree,
and why does he fly from her? She seeks my life, Says he, to take it away. Thoughts of this pressed him so hard, that when he Come into the Wilderness (the text Says) he sat down under a Juniper tree,
If God will take away my life, I am pleased, but I beg deliverance from the hand of Iezabel: He fled for his life for feare of Iezabel, but he calleth upon God to die.
If God will take away my life, I am pleased, but I beg deliverance from the hand of Jezebel: He fled for his life for Fear of Jezebel, but he calls upon God to die.
The cup which my Father hath given me, saith he, shall I not drinke it? It is poculum charitatis, a grace cup to poore sinners, a cup though bitter in it selfe,
The cup which my Father hath given me, Says he, shall I not drink it? It is poculum charitatis, a grace cup to poor Sinners, a cup though bitter in it self,
though mixt with the wrath of God as a judge, due to sinners, yet temper'd and sweetned with a Fathers love everlastingly assured unto me, I cannot but drinke it, it cometh from my Father.
though mixed with the wrath of God as a judge, due to Sinners, yet tempered and sweetened with a Father's love everlastingly assured unto me, I cannot but drink it, it comes from my Father.
And David complaines most of a friend, that smote him, Psal. 55. I answer, when love turnes to hatred, and friendship to unfaithfullnesse, when former kisses (like that present one of Judas ) are changed into trecherie;
And David complains most of a friend, that smote him, Psalm 55. I answer, when love turns to hatred, and friendship to unfaithfulness, when former Kisses (like that present one of Judas) Are changed into treachery;
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To consider that all the good we have, descends from God, makes it both reasonable and equitable, that wee should beare evill quietly when he is pleased to send it.
To Consider that all the good we have, descends from God, makes it both reasonable and equitable, that we should bear evil quietly when he is pleased to send it.
If we set our present wants, over against our former fullnesse, our present sorrowes, over against our former comforts, our present sicknesse over against our former health, our present warre, over against our former peace;
If we Set our present Wants, over against our former fullness, our present sorrows, over against our former comforts, our present sickness over against our former health, our present war, over against our former peace;
What? shall not we receive evill from the hand of God, who have received so much good? we have received many yeares of peace from God, foure-score yeares of peace;
What? shall not we receive evil from the hand of God, who have received so much good? we have received many Years of peace from God, foure-score Years of peace;
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if we receive some yeares of warre? We have received many yeares of plenty, shall we take it ill if we should have some yeares of scarcitie? We have had the Gospell many yeares, every one sitting under his Vine, and under his Figtree;
if we receive Some Years of war? We have received many Years of plenty, shall we take it ill if we should have Some Years of scarcity? We have had the Gospel many Years, every one sitting under his Vine, and under his Fig tree;
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Shall present evills make us either insensible of, or unthankfull for past mercies? Shall present troubles be as a grave wherein to bury the memory of all our former comforts? shall (as it was in Pharaohs dreame) the leane kine, and the blasted eares of corne, eate up and devoure the fat kine,
Shall present evils make us either insensible of, or unthankful for past Mercies? Shall present Troubles be as a grave wherein to bury the memory of all our former comforts? shall (as it was in Pharaohs dream) the lean kine, and the blasted ears of corn, eat up and devour the fat kine,
Christians should see it much more in the past mercies and blessings of their God. Wherefore, to conclude this point, with the counsell of the Ancient.
Christians should see it much more in the past Mercies and blessings of their God. Wherefore, to conclude this point, with the counsel of the Ancient.
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We see in generall, the holy Ghost gives the victory to Job. Satan is foiled, his plot failes, the weapons of his war-fare are all broken and successelesse;
We see in general, the holy Ghost gives the victory to Job. Satan is foiled, his plot fails, the weapons of his warfare Are all broken and successless;
through vehemency of paine, and heate of disputation, he spake some things rashly, though nothing blasphemously: So he confesses, Chap. 42.13. I have uttered things that I understood not.
through vehemency of pain, and heat of disputation, he spoke Some things rashly, though nothing blasphemously: So he Confesses, Chap. 42.13. I have uttered things that I understood not.
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As Samuel after many victories and deliverances, sets up a stone or a pillar with this inscription, Eben-Ezer, The stone of helpe, saying, Hitherto hath the Lord helped us (1 Sam. 7.12.) So here the holy Ghost doth (as it were) erect a pillar, raise a monument of Jobs compleate and glorious victories over Satan,
As Samuel After many victories and Deliverances, sets up a stone or a pillar with this inscription, Ebenezer, The stone of help, saying, Hitherto hath the Lord helped us (1 Sam. 7.12.) So Here the holy Ghost does (as it were) erect a pillar, raise a monument of Jobs complete and glorious victories over Satan,
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Thus engraven, Hitherto, In all this Job hath not sinned. Yet you may remember, that such speeches concerning the Saints, are to be understood in a qualified sense, not in an absolute sense.
Thus engraven, Hitherto, In all this Job hath not sinned. Yet you may Remember, that such Speeches Concerning the Saints, Are to be understood in a qualified sense, not in an absolute sense.
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And knowing (though as the Apostle James teacheth us, we put bits into the Horses mouthes that they may obey us, we can turne about their whole body, Jam. 3.3) that no bridle of his putting could keepe his mouth;
And knowing (though as the Apostle James Teaches us, we put bits into the Horses mouths that they may obey us, we can turn about their Whole body, Jam. 3.3) that no bridle of his putting could keep his Mouth;
keepe the doore of my lips. Notwithstanding all this, we find him sinning with his lips more then once, Psal. 73.13. Verily I have cleansed my heart in vaine, and washed my hands in innocency. And againe, Psal. 116.11. I said in my hast all men are lyars.
keep the door of my lips. Notwithstanding all this, we find him sinning with his lips more then once, Psalm 73.13. Verily I have cleansed my heart in vain, and washed my hands in innocency. And again, Psalm 116.11. I said in my haste all men Are liars.
And so much concerning this second consequent of Jobs affliction; His wives sinfull counsell, with his prudent and gracious answer; sharpely, yet moderately rebuking;
And so much Concerning this second consequent of Jobs affliction; His wives sinful counsel, with his prudent and gracious answer; sharply, yet moderately rebuking;
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The third consequent of his affliction now followes, namely the visit of his friends, described in the three last verses of this Chapter, which leads us into the body of the Booke, with all the debates, disputes and arguments held and maintained with much acutenesse of wit,
The third consequent of his affliction now follows, namely the visit of his Friends, described in the three last Verses of this Chapter, which leads us into the body of the Book, with all the debates, disputes and Arguments held and maintained with much acuteness of wit,
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Eliphaz the Temanite, and Bildad the Shuite, and Zophar the Naamathite; for they had made an appointment together, to come to mourne with him and to comfort him.
Eliphaz the Temanite, and Bildad the Shuite, and Zophar the Naamathite; for they had made an appointment together, to come to mourn with him and to Comfort him.
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And that was the report of all the evill that was come upon Job. Now when Jobs three friends heard of all this evill, that was come upon him, then they came.
And that was the report of all the evil that was come upon Job. Now when Jobs three Friends herd of all this evil, that was come upon him, then they Come.
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Fifthly, We have the end or the intendment of their coming, what they aimed at, in visiting Job. And the end is exprest in the Text to be two-fold. 1. To communicate with him in his sorrowes. 2. To communicate unto him their comforts.
Fifthly, We have the end or the intendment of their coming, what they aimed At, in visiting Job. And the end is expressed in the Text to be twofold. 1. To communicate with him in his sorrows. 2. To communicate unto him their comforts.
The third act was, the sprinckling of dust upon their heads, and the sprinckling of dust toward Heaven, which was another aggravating circumstance of their sorrow.
The third act was, the sprinkling of dust upon their Heads, and the sprinkling of dust towards Heaven, which was Another aggravating circumstance of their sorrow.
For they saw that his griefe was very great, therefore it must have great sorrow: and great silence, to waite the fittest season, for the administring of counsell and consolation.
For they saw that his grief was very great, Therefore it must have great sorrow: and great silence, to wait the Fittest season, for the administering of counsel and consolation.
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Thus for the parts and resolution of the words, contained in these 3. verses. I shall come to the opening of the particulars. And when Jobs three friends.
Thus for the parts and resolution of the words, contained in these 3. Verses. I shall come to the opening of the particulars. And when Jobs three Friends.
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or others, or to eate together, as Sheepe eate together, and so from the same word, a Pastor or a feeder of Sheepe is derived, Psal. 21.1. The Lord is my Shepheard and feeder.
or Others, or to eat together, as Sheep eat together, and so from the same word, a Pastor or a feeder of Sheep is derived, Psalm 21.1. The Lord is my Shepherd and feeder.
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So in the Law, Exod. 20: 16. Thou shalt not beare false witnesse against thy neighbour, or (it is the same word) against thy friend: there it is taken in a large sense,
So in the Law, Exod 20: 16. Thou shalt not bear false witness against thy neighbour, or (it is the same word) against thy friend: there it is taken in a large sense,
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as Christ expounds it, Luk. 10.30. But usually, it is put strictly, for a speciall friend, as in Deut. 13.6. when he speakes of inticers to Idolatry, If thy friend (saith he) who is as thine owne soule ;
as christ expounds it, Luk. 10.30. But usually, it is put strictly, for a special friend, as in Deuteronomy 13.6. when he speaks of entices to Idolatry, If thy friend (Says he) who is as thine own soul;
So here, Iob doubtlesse had many friends, a large catalogue of friends, but in these you have the toppe of his friends, the chiefe hree, the first three:
So Here, Job doubtless had many Friends, a large catalogue of Friends, but in these you have the top of his Friends, the chief hree, the First three:
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The troubles of Iob were noysed all the Country over, yea into strange Countries. Two things are swiftly carried about upon the wings of fame, and poasted about by reports: First, The sinnes.
The Troubles of Job were noised all the Country over, yea into strange Countries. Two things Are swiftly carried about upon the wings of fame, and posted about by reports: First, The Sins.
The word Place, is often used in Scripture, to signifie a Country, a City, or a Region. Now here it is conceived, that the place from whence they came, was not only the place where they dwelt,
The word Place, is often used in Scripture, to signify a Country, a city, or a Region. Now Here it is conceived, that the place from whence they Come, was not only the place where they dwelled,
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Hence the place where the children of Israel used to meete to solemnize the worship of God, before the building of the Temple, was called, the Tabernacle of the Congreation ;
Hence the place where the children of Israel used to meet to solemnize the worship of God, before the building of the Temple, was called, the Tabernacle of the Congregation;
that Eliphaz was the eldest sonne of Esau, and Eliphaz begat Teman. This Teman, descending from Esau, is supposed to be the Father or the Ancestor of this Eliphaz, from whom he is called Eliphaz the Temanite, and so Temanite, is a note of the Family from whence Eliphaz descended.
that Eliphaz was the eldest son of Esau, and Eliphaz begat Teman. This Teman, descending from Esau, is supposed to be the Father or the Ancestor of this Eliphaz, from whom he is called Eliphaz the Temanite, and so Temanite, is a note of the Family from whence Eliphaz descended.
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Further, Teman was a place, wherein it is observed that the Schooles of Learning were seated, Jer. 49.7. Concerning Edom, thus saith the Lord, Is wisedome no more in Teman? Two things may be gathered from that Text. First, That Teman was in Edom or Idumea. Secondly, That it was a place wherein there was much profession of wisedome and learning.
Further, Teman was a place, wherein it is observed that the Schools of Learning were seated, Jer. 49.7. Concerning Edom, thus Says the Lord, Is Wisdom no more in Teman? Two things may be gathered from that Text. First, That Teman was in Edom or Idumea. Secondly, That it was a place wherein there was much profession of Wisdom and learning.
Jobs second friend was Bildad the Shuhite. All that I find for his pedigree, is, that he came from one of the sonnes of Abraham by his second wife Keturah, of whom it is said, Gen. 25.1. That she bare him Zimram and Jockshan with others, and Shuah;
Jobs second friend was Bildad the Shuhite. All that I find for his pedigree, is, that he Come from one of the Sons of Abraham by his second wife Keturah, of whom it is said, Gen. 25.1. That she bore him Zimram and Jockshan with Others, and Shuah;
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And for the last, Zophar the Naamathite, there is lesse certainty concerning him; Some will have him to be Zepho, mentioned Gen. 36.11. who was Grand-child to Esau by Eliphaz his eldest sonne.
And for the last, Zophar the Naamathite, there is less certainty Concerning him; some will have him to be Zepho, mentioned Gen. 36.11. who was Grandchild to Esau by Eliphaz his eldest son.
And for his additionall name Naamathite, the best conjecture which I find, takes it from Naamah, the name of a City, spoken of Josh. 15.41. in the division of the promised Land to the Children of Israel.
And for his additional name Naamathite, the best conjecture which I find, Takes it from Naamah, the name of a city, spoken of Josh. 15.41. in the division of the promised Land to the Children of Israel.
And in the thirtieth Chapter of this Booke, the grave is called Beth-mogned, (v. 23.) the house of the gathering together of all men, according to that Statute of Heaven, It is appointed unto men once to dye, Heb. 9.27.
And in the thirtieth Chapter of this Book, the grave is called Beth-mogned, (v. 23.) the house of the gathering together of all men, according to that Statute of Heaven, It is appointed unto men once to die, Hebrew 9.27.
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Cain (after that sinne of his in murthering his Brother, Gen. 4.) hath this judgement pass'd by God upon him, that he should be a fugitive and a vagabond, he should be Nod, a mover from place to place;
Cain (After that sin of his in murdering his Brother, Gen. 4.) hath this judgement passed by God upon him, that he should be a fugitive and a vagabond, he should be Nod, a mover from place to place;
which some interpret for a speciall place, for a Country called Nod: but it is taken by others thus, hee dwelt in the Land of Nod, that is, where ever he dwelt, he found the Land as it were moving, it was a moving, a shaking, a trembling Land to him, He dwelt in the Land of Nod:
which Some interpret for a special place, for a Country called Nod: but it is taken by Others thus, he dwelled in the Land of Nod, that is, where ever he dwelled, he found the Land as it were moving, it was a moving, a shaking, a trembling Land to him, He dwelled in the Land of Nod:
His conscience quaking continually, by reason of the guilt that was upon him, for murdering his Brother, the earth also, seemed to quake under him, wheresoever he went or dwelt. That only by the way.
His conscience quaking continually, by reason of the guilt that was upon him, for murdering his Brother, the earth also, seemed to quake under him, wheresoever he went or dwelled. That only by the Way.
The same word here used in the Text, by a Metaphor, signifies to mourne or compassionate the afflictions and miseries of another. So, Nah. 3.6. Nineveh is laid wast, who will be moane her? And Isa. 51.19. These two things are come unto thee, who shall be sorry for thee? And the reason why this word which signifieth properly to move, is translated to signifie, mourning in compassion with others, may be, either first this;
The same word Here used in the Text, by a Metaphor, signifies to mourn or compassionate the afflictions and misery's of Another. So, Nah. 3.6. Nineveh is laid waste, who will be moan her? And Isaiah 51.19. These two things Are come unto thee, who shall be sorry for thee? And the reason why this word which signifies properly to move, is translated to signify, mourning in compassion with Others, may be, either First this;
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because such persons will runne, goe or move from place to place, to give and administer comfort to their friends, whose afflictions affect and grieve them,
Because such Persons will run, go or move from place to place, to give and administer Comfort to their Friends, whose afflictions affect and grieve them,
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Or rather secondly, (as I conceive) for this reason, because such compassionate sorrowes and mournings when our friends are under deepe and sore afflictions, are usually exprest by moving the body,
Or rather secondly, (as I conceive) for this reason, Because such compassionate sorrows and mournings when our Friends Are under deep and soar afflictions, Are usually expressed by moving the body,
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It is ordinary in compassionate sorrowes, thus to move the hand or the head, and so the word is used to signifie mourning, from that act which accompanies or testifies mourning.
It is ordinary in compassionate sorrows, thus to move the hand or the head, and so the word is used to signify mourning, from that act which Accompanies or Testifies mourning.
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And the same word is sometimes used to signifie that trepidation or trembling of the heart, those convulsions of the spirit, upon the approaches of our own troubles; So Isa. 7.2.
And the same word is sometime used to signify that trepidation or trembling of the heart, those convulsions of the Spirit, upon the Approaches of our own Troubles; So Isaiah 7.2.
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That fearfull motion and disquietnesse both of Prince and people, when they heard of the invasion of their Country by Rezin King of Syria, &c. is thus exprest, The heart of the King,
That fearful motion and disquietness both of Prince and people, when they herd of the invasion of their Country by Rezin King of Syria, etc. is thus expressed, The heart of the King,
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Secondly, It is said they came to comfort him. The word which is there used to comfort, signifies likewise to mourne: and especially the mournings of repentance,
Secondly, It is said they Come to Comfort him. The word which is there used to Comfort, signifies likewise to mourn: and especially the mournings of Repentance,
Christ puts it ( Mat. 25.36.) as one of those visible acts of duty, upon which he will pronounce the blessing of that great day, Come ye blessed, why? I was sick and ye visited me.
christ puts it (Mathew 25.36.) as one of those visible acts of duty, upon which he will pronounce the blessing of that great day, Come you blessed, why? I was sick and you visited me.
if pure Religion live in the heart, this will be a fruit in the life. Wherefore looke not upon the visitation of a disconsolate friend, as a matter of indifferency, but of duty;
if pure Religion live in the heart, this will be a fruit in the life. Wherefore look not upon the Visitation of a disconsolate friend, as a matter of indifferency, but of duty;
Thirdly, The text saith, as soone as they heard, or when they heard of all the evill that was come upon Job, they came to mourne with him. Then Observe:
Thirdly, The text Says, as soon as they herd, or when they herd of all the evil that was come upon Job, they Come to mourn with him. Then Observe:
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be as bound with them, be as afflicted with them, yea hasten into their presence. Beare one anothers burthens, Gal. 6.2. Rejoyce with them that rejoyce, and weepe with them that weepe, Rom. 12.5. Be ye all of one mind, having compassion one of another, 1 Pet. 3.8. are Apostolicall rules for, and tryals of Gospell-love.
be as bound with them, be as afflicted with them, yea hasten into their presence. Bear one another's burdens, Gal. 6.2. Rejoice with them that rejoice, and weep with them that weep, Rom. 12.5. Be you all of one mind, having compassion one of Another, 1 Pet. 3.8. Are Apostolical rules for, and trials of Gospell-love.
and it was a very sinfull condition that others about him were in, when he saith, Psal. 69.20. I looked for some to take pitty, but there was none, and for comforters, but I found none.
and it was a very sinful condition that Others about him were in, when he Says, Psalm 69.20. I looked for Some to take pity, but there was none, and for Comforters, but I found none.
how exceeding sinfull is it to rejoyce at the afflictions of others? This was Edoms wickednesse, reproved by the Prophet Obadiah, vers, 12. Thou shouldest not have looked on the day of thy brother, in the day that he became a stranger ▪ neither shouldest thou have rejoyced over the children of Judah, in the day of their affliction:
how exceeding sinful is it to rejoice At the afflictions of Others? This was Edoms wickedness, reproved by the Prophet Obadiah, vers, 12. Thou Shouldst not have looked on the day of thy brother, in the day that he became a stranger ▪ neither Shouldst thou have rejoiced over the children of Judah, in the day of their affliction:
We may further presse this point, in reference unto the present condition of our bretheren in many places of this Nation, in reference to the whole Nation of Ireland, yea of the whole Church of God:
We may further press this point, in Referente unto the present condition of our brethren in many places of this nation, in Referente to the Whole nation of Ireland, yea of the Whole Church of God:
We may bespeake all passengers in the language of the Prophet Jeremie, lamenting over the desolations of Jerusalem, Is it nothing to you, all you that passe by England, Ireland? Is it nothing to you that travell, (though but in meditation) into the Churches of Christ in Germanie? &c. We reade of Nehemiah, Cap. 1.4.
We may bespeak all passengers in the language of the Prophet Jeremiah, lamenting over the desolations of Jerusalem, Is it nothing to you, all you that pass by England, Ireland? Is it nothing to you that travel, (though but in meditation) into the Churches of christ in Germany? etc. We read of Nehemiah, Cap. 1.4.
and preferr'd in the Court of that Persian Monarch, yet he mourned many dayes. And Daniel, (Cap. 10.2.) mourned three full weekes, that is, one and twenty dayes together, over the distressed estate and condition of his people;
and preferred in the Court of that Persian Monarch, yet he mourned many days. And daniel, (Cap. 10.2.) mourned three full weeks, that is, one and twenty days together, over the distressed estate and condition of his people;
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Jeremie wisheth, Oh that my head were a fountaine of teares, that I might weepe night and day for the slaine of the daughter of my people! Chap. 9.1. We have had many slaine, choice ones slaine;
Jeremiah wishes, O that my head were a fountain of tears, that I might weep night and day for the slain of the daughter of my people! Chap. 9.1. We have had many slain, choice ones slain;
If ever that of Solomon were appliable, it is to such a time as this, ( Eccles. 2.2.) I said of laughter thou art mad, of all wordly laughter and outward mirth, what do'st thou? if ever it were mad, now it is mad:
If ever that of Solomon were appliable, it is to such a time as this, (Eccles. 2.2.) I said of laughter thou art mad, of all wordly laughter and outward mirth, what dost thou? if ever it were mad, now it is mad:
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I remember the Prophet Elisha's passion, when he fore-saw evills that should be acted; he looked upon Hazael, saith the Text, (2 King. 8.11.) and wept;
I Remember the Prophet Elisha's passion, when he foresaw evils that should be acted; he looked upon hazael, Says the Text, (2 King. 8.11.) and wept;
what would he have done then, if he had seene all fulfilled with his hand? Christ himselfe wept over Jerusalam, when he prophesied how the enemy should come, and cast a trench about it,
what would he have done then, if he had seen all fulfilled with his hand? christ himself wept over jerusalem, when he prophesied how the enemy should come, and cast a trench about it,
If Christ wept for the evills that were to come on others, how should we weepe for the evills that are already come upon us? Mine eye affecteth my heart, saith lamenting Jeremie (Lam. 3.51.) An eye of prophesie hath affected some hearts,
If christ wept for the evils that were to come on Others, how should we weep for the evils that Are already come upon us? Mine eye affects my heart, Says lamenting Jeremiah (Lam. 3.51.) an eye of prophesy hath affected Some hearts,
and shall not an eye of sense affect ours? Our eares were smitten long agoe, with sad messages out of Germanie, out of the Palatinate and Bohemia, we were smitten nearer home by the reports of those inhumane butcheries, exercised upon our bretheren in Ireland ;
and shall not an eye of sense affect ours? Our ears were smitten long ago, with sad messages out of Germany, out of the Palatinate and Bohemia, we were smitten nearer home by the reports of those inhumane Butcheries, exercised upon our brethren in Ireland;
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for our bretheren that have beene slaine, for our bretheren that are in captivity, for our bretheren that have been spoiled, let us mourne and lament with a brotherly lamentation.
for our brethren that have been slain, for our brethren that Are in captivity, for our brethren that have been spoiled, let us mourn and lament with a brotherly lamentation.
It is true, they ought (as those ancient worthies) to suffer joyfully the spoiling of their goods, Heb. 10.34. but we ought to grieve when they suffer the spoiling of their goods.
It is true, they ought (as those ancient worthies) to suffer joyfully the spoiling of their goods, Hebrew 10.34. but we ought to grieve when they suffer the spoiling of their goods.
and feed upon the flame, for there and then he sung songs of the destruction of Troy: To sing songs, to rejoyce in the middest of Sions afflictions, argues not a Christian, but a Neronian spirit.
and feed upon the flame, for there and then he sung songs of the destruction of Troy: To sing songs, to rejoice in the midst of Zions afflictions, argues not a Christian, but a Neronian Spirit.
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Though no man can know the end of his action, respecting the event, yet every wise man doth and ought to know the end of all his actions, in respect of his own intendment:
Though no man can know the end of his actium, respecting the event, yet every wise man does and ought to know the end of all his actions, in respect of his own intendment:
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If a man were to visit or converse with a wicked man, it were good to say, I will goe to counsell him, to convince him of his sin, to convert him from his sin.
If a man were to visit or converse with a wicked man, it were good to say, I will go to counsel him, to convince him of his since, to convert him from his since.
If Angels rejoyce when a sinner repents, much more may the repenting sinner rejoyce. So then repentance, not to be repented of, is repentance greatly to be rejoyced in.
If Angels rejoice when a sinner repents, much more may the repenting sinner rejoice. So then Repentance, not to be repented of, is Repentance greatly to be rejoiced in.
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If a mans way be not in himselfe, muchlesse is his end in himselfe, that is, in his own power, to have what end he pleaseth and proposeth. Man proposeth, but God disposeth.
If a men Way be not in himself, muchlesse is his end in himself, that is, in his own power, to have what end he Pleases and Proposeth. Man Proposeth, but God Disposeth.
Their mourning is expressed by many of those particular circumstances, observed in Jobs sorrow, c. 1. v. 20. therefore I shall not insist much upon them.
Their mourning is expressed by many of those particular Circumstances, observed in Jobs sorrow, c. 1. v. 20. Therefore I shall not insist much upon them.
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To lift up the eyes, is a frequent Scripture phrase, for seeing, Gen. 26.63, 64. There is a reason in nature for it, man having a speciall nerve in the fabrick of the eye, by the motion of which, the eye turnes upward.
To lift up the eyes, is a frequent Scripture phrase, for seeing, Gen. 26.63, 64. There is a reason in nature for it, man having a special nerve in the fabric of the eye, by the motion of which, the eye turns upward.
and so his friends might find him abroad. But that he was turned out of his house, is refuted, chap. 7.13. where he speakes of his bed, and of his couch.
and so his Friends might find him abroad. But that he was turned out of his house, is refuted, chap. 7.13. where he speaks of his Bed, and of his couch.
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and his owne received him not, there is an absolute negation, (yet it followeth,) But to as many as received him, to them gave he power to become the sonnes of God.
and his own received him not, there is an absolute negation, (yet it follows,) But to as many as received him, to them gave he power to become the Sons of God.
So here, They knew him not, that is, they could scarse discerne him, or distinguish who he was, his disease and sores had so discolour'd or blotted out the lines and feature of his face, that they could not suddainly assure themselves, this was he. They stood as men amazed;
So Here, They knew him not, that is, they could scarce discern him, or distinguish who he was, his disease and sores had so discoloured or blotted out the lines and feature of his face, that they could not suddenly assure themselves, this was he. They stood as men amazed;
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The Prophet Ieremie observes the like, after the hard siege of Jerusalem, which caused him thus to lament, ( chap. 4.7, 8.) Her Nazarites were purer then snow, they were whiter then milke, they were more ruddie in body then Rubies, their polishing was of Saphire: But see the change;
The Prophet Ieremie observes the like, After the hard siege of Jerusalem, which caused him thus to lament, (chap. 4.7, 8.) Her nazarites were Purer then snow, they were Whiter then milk, they were more ruddy in body then Rubies, their polishing was of Sapphire: But see the change;
or dusky like ashes, they were not knowne to be the same men and women. It is said of Christ in his affliction, Isa. 52.14. That his visage was so marred, more then any man, and his forme more then the sonnes of men.
or dusky like Ashes, they were not known to be the same men and women. It is said of christ in his affliction, Isaiah 52.14. That his visage was so marred, more then any man, and his Form more then the Sons of men.
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Great afflictions change the very forme, and utterly blast the beauty of the body. Sinne doth so change the soule, and disfigure the mind, it so deformes the spirit,
Great afflictions change the very Form, and utterly blast the beauty of the body. Sin does so change the soul, and disfigure the mind, it so deforms the Spirit,
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is called Bochin, where the people are said to lift up their voice and weepe, when the Angell reproved them. In Psal. 84.6. We reade of the valley of Baca, which some translate, the valley of weeping, or the valley of teares;
is called bochim, where the people Are said to lift up their voice and weep, when the Angel reproved them. In Psalm 84.6. We read of the valley of Baca, which Some translate, the valley of weeping, or the valley of tears;
Others from Baca a Mulberry-tree, the valley of Mulberry-trees, which being a dry place, the travellers to Jerusalem at the solemne feasts, did so digge for water, that they made all as one well.
Others from Baca a Mulberry-tree, the valley of Mulberry trees, which being a dry place, the travellers to Jerusalem At the solemn feasts, did so dig for water, that they made all as one well.
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First, the vehemency of their sorrow, as when a man doth lift up his voice and speake, he speakes vehemently. Isa. 58.3. Lift up thy voice like a trumpet, that is, speake with a loud and strong voice;
First, the vehemency of their sorrow, as when a man does lift up his voice and speak, he speaks vehemently. Isaiah 58.3. Lift up thy voice like a trumpet, that is, speak with a loud and strong voice;
Silent mournings are the sorest mournings: lifting up the voice, vents the sorrow. The holy Ghost expresses great sorrow, by that of a woman in travaile, crying out.
Silent mournings Are the Sorest mournings: lifting up the voice, vents the sorrow. The holy Ghost Expresses great sorrow, by that of a woman in travail, crying out.
We have spoken of that, when we opened the 20th. verse of the former Chapter, together with the grounds of rending cloathes, sorrow, indignation, &c. I shall referre you thither for further information in this point.
We have spoken of that, when we opened the 20th. verse of the former Chapter, together with the grounds of rending clothes, sorrow, Indignation, etc. I shall refer you thither for further information in this point.
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The second ceremoniall act of their sorrow was, The sprinckling dust upon their heads toward Heaven. In the 20th. verse of the former Chapter, Job shaved his head: Here is another ceremony, They sprinckled dust upon their heads ;
The second ceremonial act of their sorrow was, The sprinkling dust upon their Heads towards Heaven. In the 20th. verse of the former Chapter, Job shaved his head: Here is Another ceremony, They sprinkled dust upon their Heads;
This act was significative, It typed, that all things were full of sorrowfull confusion, the earth and the aire were mingled, the Heavens also were cloudy and darkened,
This act was significative, It typed, that all things were full of sorrowful confusion, the earth and the air were mingled, the Heavens also were cloudy and darkened,
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In the Acts, (chap. 22.23.) those wretched Jewes to whom Paul preached, being vexed and enraged, cryed out, and casting off their cloathes, threw dust into the aire:
In the Acts, (chap. 22.23.) those wretched Jews to whom Paul preached, being vexed and enraged, cried out, and casting off their clothes, threw dust into the air:
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Here is the third ceremoniall act of their sorrow. In the 20th. verse of the former Chapter, it is said, Job fell upon the ground, these sate upon the ground;
Here is the third ceremonial act of their sorrow. In the 20th. verse of the former Chapter, it is said, Job fell upon the ground, these sat upon the ground;
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not in faith, as the Saints doe, but in pride, as Lucifer did, Isa. 14.13. However, he either is, or appeares to be humbled to the lowest, and emptied to the full, of worldly comforts, who, with Jobs friends, sits downe upon the ground:
not in faith, as the Saints do, but in pride, as Lucifer did, Isaiah 14.13. However, he either is, or appears to be humbled to the lowest, and emptied to the full, of worldly comforts, who, with Jobs Friends, sits down upon the ground:
How could they hold out to sit so long? or how could Job, a sick and diseased man? For it is said, They sate downe with him, seven dayes, &c. I answer, We need not interpret it for seven continued dayes and nights, without any intermission;
How could they hold out to fit so long? or how could Job, a sick and diseased man? For it is said, They sat down with him, seven days, etc. I answer, We need not interpret it for seven continued days and nights, without any intermission;
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that which is often done, is said to be alwayes done, as, Luk. 24.53. The Disciples were continually in the Temple, praising and blessing God ; And Luk. 2.37. It is said, That Anna the Prophetesse departed not from the Temple, but served God night and day:
that which is often done, is said to be always done, as, Luk. 24.53. The Disciples were continually in the Temple, praising and blessing God; And Luk. 2.37. It is said, That Anna the Prophetess departed not from the Temple, but served God night and day:
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Paul testifies before the Church of Ephesus, that by the space of three yeares, he ceased not to warne every one, night and day with his teares, Act. 20.31. Did he therefore actually preach three yeares, night and day without intermission? That had been a long Sermon indeed.
Paul Testifies before the Church of Ephesus, that by the Molle of three Years, he ceased not to warn every one, night and day with his tears, Act. 20.31. Did he Therefore actually preach three Years, night and day without intermission? That had been a long Sermon indeed.
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Then his meaning is but this, that in those three yeares, he watched and made use of all possible opportunities, both by night and by day to preach the Gospell:
Then his meaning is but this, that in those three Years, he watched and made use of all possible opportunities, both by night and by day to preach the Gospel:
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we may note further, that the number seven, (as other numbers) may be understood indefinitely, a certaine time being put for an uncertaine; as Jer. 15.9. The Prophet saith, She that hath borne seven (that is, many children) languisheth: And Eccles. 2.7. Give a portion to seven, that is, to many.
we may note further, that the number seven, (as other numbers) may be understood indefinitely, a certain time being put for an uncertain; as Jer. 15.9. The Prophet Says, She that hath born seven (that is, many children) Languishes: And Eccles. 2.7. Give a portion to seven, that is, to many.
Joseph made a mourning for his father Jacob, seven dayes, Gen. 50.10. We have the like time of mourning mentioned, 1 Sam. 31.13. The time of mourning varied both in times and places.
Joseph made a mourning for his father Jacob, seven days, Gen. 50.10. We have the like time of mourning mentioned, 1 Sam. 31.13. The time of mourning varied both in times and places.
The Egyptians mourned for Jacob threescore and ten dayes, Gen. 50.3. The Israelites mourned for Moses thirty dayes, Deut. 34.8. which custome of mourning thirty dayes for the dead, continued long after among the Jewes: For Josephus reports, that when the Jewes thought he had been killed, they mourned thirty dayes for him.
The egyptians mourned for Jacob threescore and ten days, Gen. 50.3. The Israelites mourned for Moses thirty days, Deuteronomy 34.8. which custom of mourning thirty days for the dead, continued long After among the Jews: For Josephus reports, that when the Jews Thought he had been killed, they mourned thirty days for him.
This is the fourth ceremony of their mourning, their silence. In great mournings, silence makes up the solemnity. So Lam. 2.10. These are joyned together, The Elders of the daughters of Zion sit upon the ground, there is the former ceremony, and keepe silence. Now whereas it is said, they kept silence;
This is the fourth ceremony of their mourning, their silence. In great mournings, silence makes up the solemnity. So Lam. 2.10. These Are joined together, The Elders of the daughters of Zion fit upon the ground, there is the former ceremony, and keep silence. Now whereas it is said, they kept silence;
or done but a little, is said not to be done at all, as in Acts 27.33. Paul saith of those that were in the Ship, that for fourteene dayes they had fasted, having taken nothing, a thing beyond the strength of man, take it strictly, to fast foureteene dayes, taking nothing.
or done but a little, is said not to be done At all, as in Acts 27.33. Paul Says of those that were in the Ship, that for fourteene days they had fasted, having taken nothing, a thing beyond the strength of man, take it strictly, to fast foureteene days, taking nothing.
They tooke nothing to eate, that is, they tooke very sparingly, they did eate only so much as would, according to our language, keepe life and soule together. In Isa. 20.3. it is said, that Isaiah walked naked and barefoote for three yeares:
They took nothing to eat, that is, they took very sparingly, they did eat only so much as would, according to our language, keep life and soul together. In Isaiah 20.3. it is said, that Isaiah walked naked and barefoot for three Years:
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Or secondly thus, Restrictively to the matter, they spake not a word, by way of dispute or argument (which was the businesse they fell upon afterward) either to convince him or reprove him.
Or secondly thus, Restrictively to the matter, they spoke not a word, by Way of dispute or argument (which was the business they fell upon afterwards) either to convince him or reprove him.
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The reason of this fourth ceremoniall act of mourning, their silence, is added in the last words of the Chapter, For they saw that his griefe was very great.
The reason of this fourth ceremonial act of mourning, their silence, is added in the last words of the Chapter, For they saw that his grief was very great.
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then consider both the variety of kind, and intention of degrees collected in Jobs sorrows, which a word so comprehensive is not sufficient to expresse;
then Consider both the variety of kind, and intention of Degrees collected in Jobs sorrows, which a word so comprehensive is not sufficient to express;
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this aggravates his griefe, and winds up his sorrow to the highest; as if now the affliction were growne to a full stature: God threatens Babylon, Isa. 47.9. These two things shall come upon thee, in a moment, in one day;
this aggravates his grief, and winds up his sorrow to the highest; as if now the affliction were grown to a full stature: God threatens Babylon, Isaiah 47.9. These two things shall come upon thee, in a moment, in one day;
the losse of children and widdow-hood, these things shall come upon thee in their perfection. Sometimes imperfect judgements are upon a people or a person;
the loss of children and widowhood, these things shall come upon thee in their perfection. Sometime imperfect Judgments Are upon a people or a person;
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this reason hath an influence on all the acts of their sorrow, but especially upon this, their keeping silence, For they saw his griefe was very great.
this reason hath an influence on all the acts of their sorrow, but especially upon this, their keeping silence, For they saw his grief was very great.
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whether they be mercies or judgements, comforts or afflictions. Secondly, Forasmuch as Jobs friends seeing his sorrow to be thus very great, kept silence; Observe,
whither they be Mercies or Judgments, comforts or afflictions. Secondly, Forasmuch as Jobs Friends seeing his sorrow to be thus very great, kept silence; Observe,
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When griefe is very great, words give little ease, pretious words are wasted and throwne away, comfort it selfe is a trouble, in the greatnesse and height of trouble.
When grief is very great, words give little ease, precious words Are wasted and thrown away, Comfort it self is a trouble, in the greatness and height of trouble.
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The Apostle prophecies of such times, wherein men will not endure sound doctrine, (2 Tim. 4, 3.) in Religion: And such times may be, wherein men will not endure sound doctrine, in policy.
The Apostle prophecies of such times, wherein men will not endure found Doctrine, (2 Tim. 4, 3.) in Religion: And such times may be, wherein men will not endure found Doctrine, in policy.
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Then the prudent hold their peace, and none speake but fooles or flatterers, such times make the quickest market for their sophisticated wares, no other will goe off:
Then the prudent hold their peace, and none speak but Fools or Flatterers, such times make the quickest market for their sophisticated wares, no other will go off:
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Yet I conceive that this Text of Amos may be understood as a description of a wise mans duty, at least of his property, in some high and great distempers upon a people.
Yet I conceive that this Text of Amos may be understood as a description of a wise men duty, At least of his property, in Some high and great distempers upon a people.
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He sees them uncapeable of counsell, to give them good advice, is (at that present) but the casting of pearles before swine, all is lost and undervalued, if not trampled on:
He sees them uncapable of counsel, to give them good Advice, is (At that present) but the casting of Pearls before Swine, all is lost and undervalved, if not trampled on:
Thus also it is with private persons in regard of the evills they endure, they cannot endure faithfull counsell in such an evill day upon any private person, let the prudent keepe silence,
Thus also it is with private Persons in regard of the evils they endure, they cannot endure faithful counsel in such an evil day upon any private person, let the prudent keep silence,
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The Prophet Isaiah seeing the troubles approaching Jerusalem, resolves to take his fill of mourning, Therefore said I, looke away from me, I will weepe bitterly, labour not to comfort me, chap. 22.4. He either thought that the beholders would faint to see him, and therefore saith, looke away from me ;
The Prophet Isaiah seeing the Troubles approaching Jerusalem, resolves to take his fill of mourning, Therefore said I, look away from me, I will weep bitterly, labour not to Comfort me, chap. 22.4. He either Thought that the beholders would faint to see him, and Therefore Says, look away from me;
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We have thus farre carried on the sad story of Jobs visitation, his griefe is now come to the height, It is very great. We have also seene his friends visit, with a double intendment, both to mourne with him, and to comfort him.
We have thus Far carried on the sad story of Jobs Visitation, his grief is now come to the height, It is very great. We have also seen his Friends visit, with a double intendment, both to mourn with him, and to Comfort him.
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Let the day perish wherein I was borne, and the night, wherein it was said, There is a man-child conceived, &c. THE former Chapter concluded with the astonishment and silence of Jobs three friends:
Let the day perish wherein I was born, and the night, wherein it was said, There is a Manchild conceived, etc. THE former Chapter concluded with the astonishment and silence of Jobs three Friends:
it must have a vent, After this (saith the Text) Job opened his mouth. Why, Job had opened his mouth before, he had spoken twice since he was encompassed with those sorrowes. True;
it must have a vent, After this (Says the Text) Job opened his Mouth. Why, Job had opened his Mouth before, he had spoken twice since he was encompassed with those sorrows. True;
Then followes a curse upon the night, in the 6, 7, and 8. verses, As for that night, let darkenesse ceise upon it, let it not be joyned unto the dayes of the yeare, &c.
Then follows a curse upon the night, in the 6, 7, and 8. Verses, As for that night, let darkness ceise upon it, let it not be joined unto the days of the year, etc.
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Sorrow doth sometimes not only oppresse the spirit, but stop the mouth, I am so troubled that I cannot speake, saith David, Ps. 77.4. That, he could not speak for trouble, speaks the greatnes of his trouble.
Sorrow does sometime not only oppress the Spirit, but stop the Mouth, I am so troubled that I cannot speak, Says David, Ps. 77.4. That, he could not speak for trouble, speaks the greatness of his trouble.
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not with my lips, but with my heart. All which is given us at the 10th. verse, She was in bitternesse of soule, and prayed unto the Lord, and wept sore.
not with my lips, but with my heart. All which is given us At the 10th. verse, She was in bitterness of soul, and prayed unto the Lord, and wept soar.
Thus it was with Job, sorrow silenced him, sorrow in the height caused that high silence, but as soone as that asswaged, Then he opened his mouth and spake.
Thus it was with Job, sorrow silenced him, sorrow in the height caused that high silence, but as soon as that assuaged, Then he opened his Mouth and spoke.
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Or as they who have familiar spirits, or wizards, are said to peepe and to mutter, Isa. 8.19. A witch or wizard, is called there and in other places of Scripture ( Levit. 20.27.
Or as they who have familiar spirits, or wizards, Are said to peep and to mutter, Isaiah 8.19. A witch or vizard, is called there and in other places of Scripture (Levit. 20.27.
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Deut. 18.11.) Ob, which signifieth a bottle or bladder, because such being possess'd or acted by an evill spirit, spake with a hollow voice as out of a bottle,
Deuteronomy 18.11.) Ob, which signifies a Bottle or bladder, Because such being possessed or acted by an evil Spirit, spoke with a hollow voice as out of a Bottle,
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From which manner of utterance, the Greekes call them, Belly speakers. And Junius, upon that 8 of Isa. 19th. apprehends this as a description of those Hell-prophets, in opposition to the true Prophets, who used to speake with a cleere, loud, distinct voice: Or as Job here;
From which manner of utterance, the Greeks call them, Belly Speakers. And Junius, upon that 8 of Isaiah 19th. apprehends this as a description of those Hell-prophets, in opposition to the true prophets, who used to speak with a clear, loud, distinct voice: Or as Job Here;
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So the Scripture saith, We are bought with a price, 1 Cor. 6.20. A thing cannot be bought, but with a price, there must be some price or other, either money or money-worth, somewhat answering the intrinsick value of every thing that is bought;
So the Scripture Says, We Are bought with a price, 1 Cor. 6.20. A thing cannot be bought, but with a price, there must be Some price or other, either money or money-worth, somewhat answering the intrinsic valve of every thing that is bought;
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So the Prophet Malachie tells the sacrilegious Jewes, Ye are cursed with a curse, c. 3.9. A man cannot be cursed but with a curse, but to shew the greatnesse of the curse, he saith, ye are cursed with a curse.
So the Prophet Malachi tells the sacrilegious Jews, You Are cursed with a curse, c. 3.9. A man cannot be cursed but with a curse, but to show the greatness of the curse, he Says, you Are cursed with a curse.
He cursed it (as we say) to purpose. Thus to shew the excellency of Christs doctrine, that his was A Sermon of Sermons, And he the Messenger, the Interpreter, the One of a Thousand, yea the One of All the Thousands that ever shewed to man his uprightnesse: the Gospell saith, Mat. 5.1. When hee saw a great multitude, he opened his mouth and spake. Hence
He cursed it (as we say) to purpose. Thus to show the excellency of Christ Doctrine, that his was A Sermon of Sermons, And he the Messenger, the Interpreter, the One of a Thousand, yea the One of All the Thousands that ever showed to man his uprightness: the Gospel Says, Mathew 5.1. When he saw a great multitude, he opened his Mouth and spoke. Hence
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In the third place, To open the mouth and speake, is to speake upon mature deliberation, to speake considerately, prudently, punctually, to speake elegantly, to speake orderly, to speake the words of truth and sobernesse.
In the third place, To open the Mouth and speak, is to speak upon mature deliberation, to speak considerately, prudently, punctually, to speak elegantly, to speak orderly, to speak the words of truth and soberness.
A foole hath not a doore to his mouth (therefore also he cannot be said to open his mouth) much lesse hath he a lock and a key, a bolt or a barre to his mouth:
A fool hath not a door to his Mouth (Therefore also he cannot be said to open his Mouth) much less hath he a lock and a key, a bolt or a bar to his Mouth:
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Now when he is about to speake Parables, he saith, I will open my mouth. When wisedome calls for audience and obedience, Prov: 8.6. she saith, Heare, for I will speake of excellent things, and the opening of my lips shall be right things.
Now when he is about to speak Parables, he Says, I will open my Mouth. When Wisdom calls for audience and Obedience, Curae: 8.6. she Says, Hear, for I will speak of excellent things, and the opening of my lips shall be right things.
Fourthly, To open the mouth and speake, is to speake boldly and confidently, to speake with freedome and liberty of speech; (as the Greeke word signifies) to speake all a mans mind, without feate or favour of any man. Prov. 31.8, 9. Open thy mouth for the dumbe, open thy mouth, judge righteously, &c. that is, be bold for those that are poore and dare not appeare themselves, speake thou aloud for the dumbe,
Fourthly, To open the Mouth and speak, is to speak boldly and confidently, to speak with freedom and liberty of speech; (as the Greek word signifies) to speak all a men mind, without feat or favour of any man. Curae 31.8, 9. Open thy Mouth for the dumb, open thy Mouth, judge righteously, etc. that is, be bold for those that Are poor and Dare not appear themselves, speak thou aloud for the dumb,
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and freely for those that cannot plead their own cause, or make-out their owne innocence. The Apostle begs of the Ephesians, Chap. 6.19. that they would pray, that utterance might be given him, that he might open his mouth boldly, to make knowne the mistery of the Gospell:
and freely for those that cannot plead their own cause, or make-out their own innocence. The Apostle begs of the Ephesians, Chap. 6.19. that they would pray, that utterance might be given him, that he might open his Mouth boldly, to make known the mystery of the Gospel:
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as the fruit of Gods abused patience, Rom. 2.5. A treasure of wrath. Or did Job deliberate for a curse? was he moulding and fashioning so deform'd an issue as this in his thoughts so long? Yes, faith the Text, he opened his mouth and cursed his day.
as the fruit of God's abused patience, Rom. 2.5. A treasure of wrath. Or did Job deliberate for a curse? was he moulding and fashioning so deformed an issue as this in his thoughts so long? Yes, faith the Text, he opened his Mouth and cursed his day.
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as upon persons of weight and honour, whom thou art bound to reverence and esteeme; so that to curse the father or mother, is to account them vile and contemptible.
as upon Persons of weight and honour, whom thou art bound to Reverence and esteem; so that to curse the father or mother, is to account them vile and contemptible.
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The same word expresses, that villanous act of Shimei, 2 Sam. 16.15. who came forth, and cursed David still as he came. That act was alike opposite both to the rule and word of the 5th. Commandement, which saith, honour thy father, &c. taking-in the civill father as well as the naturall:
The same word Expresses, that villainous act of Shimei, 2 Sam. 16.15. who Come forth, and cursed David still as he Come. That act was alike opposite both to the Rule and word of the 5th. Commandment, which Says, honour thy father, etc. taking-in the civil father as well as the natural:
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Sometime the word is translated directly to despise: I will give you two texts for that, Gen. 16.4. When Hagar saw she had conceived, her Mistresse was despised in her eyes, (it is the same word with that used here for cursing,) the meaning is, she did lightly esteeme her Mistresse;
Sometime the word is translated directly to despise: I will give you two texts for that, Gen. 16.4. When Hagar saw she had conceived, her Mistress was despised in her eyes, (it is the same word with that used Here for cursing,) the meaning is, she did lightly esteem her Mistress;
now I am at least as good a woman as my mistresse, thus she despised Sarah. Againe, 1 Sam. 2.30. where the Lord saith concerning Elies sonnes, Them that honour me I will honour, and they that despise me, shall be lightly esteemed.
now I am At least as good a woman as my mistress, thus she despised Sarah. Again, 1 Sam. 2.30. where the Lord Says Concerning Ely's Sons, Them that honour me I will honour, and they that despise me, shall be lightly esteemed.
Further, To curse (if we consider it in the nature of the thing, and not strictly in the literall sense of the word) is to wish evill to a thing or person;
Further, To curse (if we Consider it in the nature of the thing, and not strictly in the literal sense of the word) is to wish evil to a thing or person;
for when Iob explaines this curse in the parts of it, he doth (as it were) with wonderfull art and skill, gather together whatsoever may be thought the evill of a day,
for when Job explains this curse in the parts of it, he does (as it were) with wonderful art and skill, gather together whatsoever may be Thought the evil of a day,
Howsoever possibly those things which are in their nature evill, and in their matter a curse, may be qualified (in reference unto some persons) into a blessing.
Howsoever possibly those things which Are in their nature evil, and in their matter a curse, may be qualified (in Referente unto Some Persons) into a blessing.
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Therefore as when God had given the world an esse, a being, that he might give it, a bene esse, a well being, he adds to the work of Creation, the word of benediction, And God blessed them, and said unto them, be fruitfull, &c. Gen. 1.22, 28. So afterward when man had sinned,
Therefore as when God had given the world an esse, a being, that he might give it, a bene esse, a well being, he adds to the work of Creation, the word of benediction, And God blessed them, and said unto them, be fruitful, etc. Gen. 1.22, 28. So afterwards when man had sinned,
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and the Lord intended to leave the world groaning under part of those evills which sin had brought upon it, he wraps up all in the word of a curse, Cursed be the ground for thy sake, &c. Gen. 3.17.
and the Lord intended to leave the world groaning under part of those evils which since had brought upon it, he wraps up all in the word of a curse, Cursed be the ground for thy sake, etc. Gen. 3.17.
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And we find sometimes in Scripture, that a day put thus alone, is an evill or a troublesome day; As in the 12th. verse of the Prophecie of Obadiah, the Lord rebukes the children of Edom thus, Thou shouldest not have looked on the day of thy brother, that is, the day of thy brother Jacobs sufferings, the day wherein I had him under my rod and afflicted him.
And we find sometime in Scripture, that a day put thus alone, is an evil or a troublesome day; As in the 12th. verse of the Prophecy of Obadiah, the Lord rebukes the children of Edom thus, Thou Shouldst not have looked on the day of thy brother, that is, the day of thy brother Jacobs sufferings, the day wherein I had him under my rod and afflicted him.
But here we may rather understand it for that day which was as the occasion, or for the occasionall day of all Jobs troubles, and that was his birth-day;
But Here we may rather understand it for that day which was as the occasion, or for the occasional day of all Jobs Troubles, and that was his birthday;
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as himselfe explaines it, verse 3. Let the day perish (saith he there) wherein I was borne, and the night in which it was said, there is a man-child conceived.
as himself explains it, verse 3. Let the day perish (Says he there) wherein I was born, and the night in which it was said, there is a Manchild conceived.
It is usuall to call a mans birth-day his day, so the Scripture is conceived to speake, Hos. 7.5. In the day of our King, the Princes have made him sicke with bottles of wine ;
It is usual to call a men birthday his day, so the Scripture is conceived to speak, Hos. 7.5. In the day of our King, the Princes have made him sick with bottles of wine;
What the Apostle speakes in another case concerning the ministery of the word, Paul may plant, and Apollos may water, but it is God that giveth the increase, is as true in this;
What the Apostle speaks in Another case Concerning the Ministry of the word, Paul may plant, and Apollos may water, but it is God that gives the increase, is as true in this;
They love cursing, they cloath themselves with cursing as with a garment, Psal. 109.17, 18. Cursing (as one of the Ancients complained in his time) is now made the common weapon of anger,
They love cursing, they cloth themselves with cursing as with a garment, Psalm 109.17, 18. Cursing (as one of the Ancients complained in his time) is now made the Common weapon of anger,
How often hath Balack (out of feare or envy at our prosperity) sent to Balaam (I meane the false prophet that dwels on the seven hils) come curse Israel, come defie England ;
How often hath Balak (out of Fear or envy At our Prosperity) sent to balaam (I mean the false Prophet that dwells on the seven hills) come curse Israel, come defy England;
how often hath that Balaam curs'd our Israel? We have heard of his Anniversary Anathemaes, wherein this Church and state have been struck with the thunder and lightning of his Papal curse.
how often hath that balaam cursed our Israel? We have herd of his Anniversary Anathemas, wherein this Church and state have been struck with the thunder and lightning of his Papal curse.
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And we may say to England as Moses did to Israel concerning Balaams curse, Deut. 23.5. Neverthelesse the Lord thy God would not hearken unto Balaam:
And we may say to England as Moses did to Israel Concerning Balaams curse, Deuteronomy 23.5. Nevertheless the Lord thy God would not harken unto balaam:
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And what David prai'd about Shimei's curse, we have seene come to passe: The Lord hath requited us good for his cursing, 2 Sam. 16.12. We have far greater cause to feare the blessing of Rome, then the curse of Rome: But to returne.
And what David prayed about Shimei's curse, we have seen come to pass: The Lord hath requited us good for his cursing, 2 Sam. 16.12. We have Far greater cause to Fear the blessing of Room, then the curse of Room: But to return.
When the Patriark Jacob was upon his death bed, and bed of blessing, he yet pronounced a curse upon the rage and anger of his two sonnes Simeon and Levi, Gen. 49.7. Cursed be their anger for it was fierce, and their wrath for it was cruell.
When the Patriarch Jacob was upon his death Bed, and Bed of blessing, he yet pronounced a curse upon the rage and anger of his two Sons Simeon and Levi, Gen. 49.7. Cursed be their anger for it was fierce, and their wrath for it was cruel.
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So David more then once in the Booke of Psalmes, yet it is to be considered, that some of those Psalmes are Prophecies of a curse, not pronunciations of a curse.
So David more then once in the Book of Psalms, yet it is to be considered, that Some of those Psalms Are Prophecies of a curse, not pronunciations of a curse.
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Whether a day, be an object capable of a curse or no? It is a question moved by the Schoole-men, whether a blessing and a curse doe belong to any but a reasonable creature? or whether any thing else be a subject capable of a blessing or a curse? And they resolve it, that nothing is properly the subject of blessing and cursing, but a reasonable creature.
Whither a day, be an Object capable of a curse or no? It is a question moved by the Schoolmen, whither a blessing and a curse do belong to any but a reasonable creature? or whither any thing Else be a Subject capable of a blessing or a curse? And they resolve it, that nothing is properly the Subject of blessing and cursing, but a reasonable creature.
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The Apostle adviseth us, to redeeme the time, because the dayes are evill, Ephes. 5.15. Times are called evill, in regard both of troublesome evils and sinfull evils;
The Apostle adviseth us, to Redeem the time, Because the days Are evil, Ephesians 5.15. Times Are called evil, in regard both of troublesome evils and sinful evils;
whereas it is said, that God cursed the ground, and cursed the serpent, Gen. 3.14, 17. neither the ground nor the serpent were cursed in themselves, or for their own sakes.
whereas it is said, that God cursed the ground, and cursed the serpent, Gen. 3.14, 17. neither the ground nor the serpent were cursed in themselves, or for their own sakes.
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So we are to understand those places in Deut. 28. Cursed be thy basket and thy store, &c. God threatens a curse on these creatures, the fruits of the earth, &c. in order to mans disobedience:
So we Are to understand those places in Deuteronomy 28. Cursed be thy basket and thy store, etc. God threatens a curse on these creatures, the fruits of the earth, etc. in order to men disobedience:
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But it shall come to passe, if thou wilt not hearken to the voice of the Lord thy God, to observe to doe all his Commandements, &c. that all these curses shall came upon thee, and overtake thee, ver.
But it shall come to pass, if thou wilt not harken to the voice of the Lord thy God, to observe to do all his commandments, etc. that all these curses shall Come upon thee, and overtake thee, ver.
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For we may say in the letter, as David did in a figure, when the Angell of the Lord smote his people with the pestilence, (2 Sam. 24.) Alas what have these sheepe done? that they should be smitten with a curse.
For we may say in the Letter, as David did in a figure, when the Angel of the Lord smote his people with the pestilence, (2 Sam. 24.) Alas what have these sheep done? that they should be smitten with a curse.
So then for the resolution of this point, take it thus, No creature below man, is or can be accursed by God or man properly, terminately, or ultimately:
So then for the resolution of this point, take it thus, No creature below man, is or can be accursed by God or man properly, terminately, or ultimately:
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The serpent was cursed both for admonition to man, and for a punishment on man; God to admonish man, how much he hated sin, punishes an irrationall instrument of sin,
The serpent was cursed both for admonition to man, and for a punishment on man; God to admonish man, how much he hated since, Punishes an irrational Instrument of since,
Thirdly, the irrationall or sencelesse creatures are cursed in reference to that, which man suffers. Thus David cursed the mountaines of Gilboa, 2 Sam. 1.21. because there Saul and his beloved Jonathan were slaine by the sword of the Philistines, because there the shield of the mighty was vilely cast away, the sword of Saul, as if he had not been anointed with oyle.
Thirdly, the irrational or senseless creatures Are cursed in Referente to that, which man suffers. Thus David cursed the Mountains of Gilboa, 2 Sam. 1.21. Because there Saul and his Beloved Johnathan were slain by the sword of the philistines, Because there the shield of the mighty was vilely cast away, the sword of Saul, as if he had not been anointed with oil.
or the day in which he actually suffered such a world of evills. Thus also Jeremie curses his day with a vehement curse, Jer. 20.14. Cursed be the day wherein I was borne, let not the day wherein my mother bare me be blessed:
or the day in which he actually suffered such a world of evils. Thus also Jeremiah curses his day with a vehement curse, Jer. 20.14. Cursed be the day wherein I was born, let not the day wherein my mother bore me be blessed:
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And not only so, but he curses the man who first reported his birth, verse 15, 16. Cursed be the man who brought tidings to my father, saying, a man-child is borne unto thee, making him very glad.
And not only so, but he curses the man who First reported his birth, verse 15, 16. Cursed be the man who brought tidings to my father, saying, a Manchild is born unto thee, making him very glad.
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or against the man himselfe, Jeremie shewes it was not, verse 18. Wherefore came I out of the wombe to see labour and sorrow, that my dayes should be consumed with shame? To curse any thing under the notion of a creature,
or against the man himself, Jeremiah shows it was not, verse 18. Wherefore Come I out of the womb to see labour and sorrow, that my days should be consumed with shame? To curse any thing under the notion of a creature,
This verse is only a transition into the matter of the next, it is as if the holy Ghost had said, Job cursed his day: and would you know how he cursed it? He did it after this manner,
This verse is only a transition into the matter of the next, it is as if the holy Ghost had said, Job cursed his day: and would you know how he cursed it? He did it After this manner,
Let the day perish, &c. At which words the stile alters, that which you reade forward to the sixt verse of the 42 Chapter, is sacred Poetry, Job breathes out his passion in verse,
Let the day perish, etc. At which words the style alters, that which you read forward to the sixt verse of the 42 Chapter, is sacred Poetry, Job breathes out his passion in verse,
As those holy flames of spirituall love betweene Christ and his Spouse in the Canticles of Solomon: The triumphant joy of Deborah, after deliverance from Sisera's Army:
As those holy flames of spiritual love between christ and his Spouse in the Canticles of Solomon: The triumphant joy of Deborah, After deliverance from Sisera's Army:
And the Lamentations of Jeremie, for the captivity of the Jewes: The booke of Psalmes, is as it were a throng of all affections, Love, joy, sorrow, feare, hope, anger, zeale, every passion acting a part,
And the Lamentations of Jeremiah, for the captivity of the Jews: The book of Psalms, is as it were a throng of all affections, Love, joy, sorrow, Fear, hope, anger, zeal, every passion acting a part,
A beasts perishing is a not-being, A foolish mans perishing is a miserable being. For secondly, To perish, signifies often a miserable being, as in Joh. 3.16.
A beasts perishing is a not-being, A foolish men perishing is a miserable being. For secondly, To perish, signifies often a miserable being, as in John 3.16.
God so loved the world, that he gave his only begotten s•n, that whosoever beleeveth, should not perish, &c. Not perish, the meaning of it is not, that all unbeleevers shall loose their very beings, become a nothing,
God so loved the world, that he gave his only begotten s•n, that whosoever Believeth, should not perish, etc. Not perish, the meaning of it is not, that all unbelievers shall lose their very beings, become a nothing,
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In ancient times (and the custome in some places remaines to this day) Great men and Princes kept the memory of their birth-dayes with feasting and triumph. Thus we reade, Gen. 40.20. And it came to passe the third day, which was Pharaohs birth-day, that he made a feast unto all his servants, And Mat. 14.6. we reade, that when Herods birth-day was kept, the daughter of Herodias danced before them. It is generally conceived, that Job did solemnize his birth-day;
In ancient times (and the custom in Some places remains to this day) Great men and Princes kept the memory of their birthdays with feasting and triumph. Thus we read, Gen. 40.20. And it Come to pass the third day, which was Pharaohs birthday, that he made a feast unto all his Servants, And Mathew 14.6. we read, that when Herods birthday was kept, the daughter of Herodias danced before them. It is generally conceived, that Job did solemnize his birthday;
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So then, we taking Jobs day for his birth-day, he saying, let that day perish, meanes, let it be no more solemnized, let there be no more joy, no feasts upon that day.
So then, we taking Jobs day for his birthday, he saying, let that day perish, means, let it be no more solemnized, let there be no more joy, no feasts upon that day.
Or fourthly, Let that day perish, may be thus understood, let not that be reckoned upon, let it be lost, let it not be counted in the Calender of the yeare.
Or fourthly, Let that day perish, may be thus understood, let not that be reckoned upon, let it be lost, let it not be counted in the Calendar of the year.
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and not only not remembred with mirth and feasting, but not be remembred at all. And the night wherein it was said, a man child is conceived. So we translate:
and not only not remembered with mirth and feasting, but not be remembered At all. And the night wherein it was said, a man child is conceived. So we translate:
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The elegancy of the Hebrew speakes thus, The night which said, a man-child is conceived ; as if the night had been the messenger, and had brought word of his conception.
The elegancy of the Hebrew speaks thus, The night which said, a Manchild is conceived; as if the night had been the Messenger, and had brought word of his conception.
Some render the Hebrew word [ Hara, ] (which we translate conceived) Borne, applying both parts of the verse to his birth, Let the day perish wherein I was borne,
some render the Hebrew word [ Hara, ] (which we translate conceived) Born, applying both parts of the verse to his birth, Let the day perish wherein I was born,
And the Originall word will beare it, being used (as learned Mercer observes) for production as well as conception, So 1 Chron. 4.17. And she bare Miriam and Shammai, &c. She bare, is the word in this text of Job: We may take it either way;
And the Original word will bear it, being used (as learned Mercer observes) for production as well as conception, So 1 Chronicles 4.17. And she bore Miriam and Shammai, etc. She bore, is the word in this text of Job: We may take it either Way;
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As Benhadad in his charge for the taking of of those young-men, that came out of Samaria, to shew how fully he was resolved to have them taken, saith, Whether they be come out for peace, take them alive,
As Benhadad in his charge for the taking of of those Young men, that Come out of Samaria, to show how Fully he was resolved to have them taken, Says, Whither they be come out for peace, take them alive,
or whether they be come out for warre, take them alive, 1 King. 20.18. as if he had said, I'le have them taken whatsoever comes on't, or for whatsoever they come, they shall not escape.
or whither they be come out for war, take them alive, 1 King. 20.18. as if he had said, I'll have them taken whatsoever comes oned, or for whatsoever they come, they shall not escape.
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and breakes out into such distemper'd passion, cursing his day? May he not rather be an example of impatience? an unimitable patterne of an unquiet and uncomposed spirit? Are these the words of patience and sobriety? Is this the language of submission and humility.
and breaks out into such distempered passion, cursing his day? May he not rather be an Exampl of impatience? an unimitable pattern of an unquiet and uncomposed Spirit? are these the words of patience and sobriety? Is this the language of submission and humility.
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In this Job appeares much like that proud Emperour Zerxes, of whom the Historian reports, that when the raging Hellespont broke downe the bridge that he had made over it, he in a rage caused some hundreds of stripes to be inflicted as a punishment on those waters,
In this Job appears much like that proud Emperor Xerxes, of whom the Historian reports, that when the raging Hellespont broke down the bridge that he had made over it, he in a rage caused Some hundreds of stripes to be inflicted as a punishment on those waters,
was not this madnesse? what cared the waters for stripes? or why should Zerxes take revenge upon the waters? And was not Iob as mad? what cared his day for the curse? or why should Iob take revenge upon his day? But as the Prophet saith, Hab. 3.8. Was the Lord displeased against the rivers? was his wrath against the sea? Should the Lord set his anger against irrationall creatures? Doubtlesse he doth not.
was not this madness? what cared the waters for stripes? or why should Xerxes take revenge upon the waters? And was not Job as mad? what cared his day for the curse? or why should Job take revenge upon his day? But as the Prophet Says, Hab. 3.8. Was the Lord displeased against the Rivers? was his wrath against the sea? Should the Lord Set his anger against irrational creatures? Doubtless he does not.
Therefore enquire further into the matter, So did Iob fall out with his day? was he angry with his day? This is yet further to be enquired into and answered.
Therefore inquire further into the matter, So did Job fallen out with his day? was he angry with his day? This is yet further to be inquired into and answered.
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as if he had denied the providence of God, at least the particular providence of God in guiding individuall persons or passages of our lives here below.
as if he had denied the providence of God, At least the particular providence of God in guiding Individu Persons or passages of our lives Here below.
There are others who carry the matter as farre on the other hand, altogether excusing, and which is more, commending, yea applauding Iob in this act of cursing his day:
There Are Others who carry the matter as Far on the other hand, altogether excusing, and which is more, commending, yea applauding Job in this act of cursing his day:
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As if he had said, I would I had never been borne, or it had been better for me not to have been borne, rather then I should be an occasion for any to take up hard thoughts against God,
As if he had said, I would I had never been born, or it had been better for me not to have been born, rather then I should be an occasion for any to take up hard thoughts against God,
If Iob had spoken so much, from the love of God, and to the honour of God in this curse, having spoken once, he ought to have spoken againe and againe:
If Job had spoken so much, from the love of God, and to the honour of God in this curse, having spoken once, he ought to have spoken again and again:
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If Iob had spoken all this according to exact reason and the exactnesse of holinesse, he had no reason to repent, especially to repent in dust and ashes,
If Job had spoken all this according to exact reason and the exactness of holiness, he had no reason to Repent, especially to Repent in dust and Ashes,
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many little afflictions meeting together, make a great one, how great then is that which is composed of many great ones? Many pebble stones will make a heavy burden,
many little afflictions meeting together, make a great one, how great then is that which is composed of many great ones? Many pebble stones will make a heavy burden,
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how then is he burdened, who hath (if such a thing may be supposed) many mil-stones upon his back? Jobs afflictions came upon him as an Army, and encompast him round about.
how then is he burdened, who hath (if such a thing may be supposed) many millstones upon his back? Jobs afflictions Come upon him as an Army, and encompassed him round about.
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Fourthly, Consider this, that his complainings and acts of impatience were but a few, but his submissions and acts of meeknesse under the hand of God, were very many.
Fourthly, Consider this, that his complainings and acts of impatience were but a few, but his submissions and acts of meekness under the hand of God, were very many.
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Now we know, that one or a few acts, though evill, doe not denominate a person, especially when they are ballanced by many acts of good in the same person, and about the same thing.
Now we know, that one or a few acts, though evil, do not denominate a person, especially when they Are balanced by many acts of good in the same person, and about the same thing.
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these ballance his complainings, yea indeed they over-ballance them, so much, for the setling of our judgements, about Jobs patience, that they leave not so much as an opinion of the contrary.
these balance his complainings, yea indeed they overbalance them, so much, for the settling of our Judgments, about Jobs patience, that they leave not so much as an opinion of the contrary.
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the conclusion was victory and glory, Iob had the victory, and God had the glory: Therefore as the Apostle Iames, Chap. 5.11. when he speakes of enduring with joy, referres us to the end of Iobs day of trouble, to the end which the Lord made, yee have heard (saith he) of the patience of Job, and have seene the end of the Lord.
the conclusion was victory and glory, Job had the victory, and God had the glory: Therefore as the Apostle James, Chap. 5.11. when he speaks of enduring with joy, refers us to the end of Jobs day of trouble, to the end which the Lord made, ye have herd (Says he) of the patience of Job, and have seen the end of the Lord.
The first thing then that we may observe from hence is this, If we compare Iob in the two former Chapters, with Iob in the third, we shall find that the case is altered with him, he scarce speakes like the same man. Hence observe in the generall,
The First thing then that we may observe from hence is this, If we compare Job in the two former Chapters, with Job in the third, we shall find that the case is altered with him, he scarce speaks like the same man. Hence observe in the general,
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There is a great deale of difference betweene what he spake in the former chapters, when he heard of and felt these things first, and what he speakes now.
There is a great deal of difference between what he spoke in the former Chapters, when he herd of and felt these things First, and what he speaks now.
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A man at one time can both doe and suffer, and a while after he can neither doe nor suffer as he could at that time, he is out of frame, and bungles in both.
A man At one time can both doe and suffer, and a while After he can neither do nor suffer as he could At that time, he is out of frame, and bungles in both.
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yet take his life apart, consider him in every circumstance and stage of his life, then there are many stops and stands in his life, yea many declinings:
yet take his life apart, Consider him in every circumstance and stage of his life, then there Are many stops and Stands in his life, yea many declinings:
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We who receive good gifts and perfect guifts, are subject to turnes and variations, onely he from whom every good and perfect guift comes, is without variablenesse or shadow of turning.
We who receive good Gifts and perfect Gifts, Are Subject to turns and variations, only he from whom every good and perfect gift comes, is without variableness or shadow of turning.
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Secondly observe, That great sufferings may fill the mouthes of holiest persons with great complainings. Job was not only afflicted, but afflicted greatly;
Secondly observe, That great sufferings may fill the mouths of Holiest Persons with great complainings. Job was not only afflicted, but afflicted greatly;
Job did not only complaine, but he complained greatly: You see what complainings David made in his great troubles, Psal. 77.2. In the day of my trouble I sought the Lord, my sore ran in the night and ceased not, my soule refused to be comforted. So Heman, Psal. 88.3.
Job did not only complain, but he complained greatly: You see what complainings David made in his great Troubles, Psalm 77.2. In the day of my trouble I sought the Lord, my soar ran in the night and ceased not, my soul refused to be comforted. So Heman, Psalm 88.3.
Hezekiah under the greatnesse of his affliction, ( Isa. 38.14.) saith, Like a Crane or Swallow so did I chatter, I did mourne as a Dove, &c. Jeremie, a holy Prophet, speakes,
Hezekiah under the greatness of his affliction, (Isaiah 38.14.) Says, Like a Crane or Swallow so did I chatter, I did mourn as a Dove, etc. Jeremiah, a holy Prophet, speaks,
And he curses both with a word of deeper detestation then Job imployed to ease or empty his troubled spirit by, Jobs word signified but his disesteeme,
And he curses both with a word of Deeper detestation then Job employed to ease or empty his troubled Spirit by, Jobs word signified but his disesteem,
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and himselfe regardlesse of his day, but Jeremie imployes that very word, through which God powred out his wrath and everlasting displeasure upon the serpent and the Devill, Gen. 3.14, in each of these Jeremie went a straine of impatience beyond Job, and yet holy Jeremie still.
and himself regardless of his day, but Jeremiah employs that very word, through which God poured out his wrath and everlasting displeasure upon the serpent and the devil, Gen. 3.14, in each of these Jeremiah went a strain of impatience beyond Job, and yet holy Jeremiah still.
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Fourthly observe, That God doth graciously forget, and passe by the distempered speeches and bitter complainings of his servants, under great afflictions.
Fourthly observe, That God does graciously forget, and pass by the distempered Speeches and bitter complainings of his Servants, under great afflictions.
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God takes notice that hee had spoken of him the thing that is right, Chap. 42.7. God commends him for what he had spoken well, but Job doth not heare a word of what he had spoken ill:
God Takes notice that he had spoken of him the thing that is right, Chap. 42.7. God commends him for what he had spoken well, but Job does not hear a word of what he had spoken ill:
and by your words you shall be justified, and by your words you shall be condemned, Math. 12.36, 37. We had neede looke to our words, God writeth what we speake,
and by your words you shall be justified, and by your words you shall be condemned, Math. 12.36, 37. We had need look to our words, God Writeth what we speak,
Here we are to take day, not for a naturall day, but for the day as it is the continent of light, the whole space of time from the rising to the setting of the Sun. Now saith he, Let the day be darkenesse. Be darkenesse.
Here we Are to take day, not for a natural day, but for the day as it is the continent of Light, the Whole Molle of time from the rising to the setting of the Sun. Now Says he, Let the day be darkness. Be darkness.
or cloudy, or duskie, or darke, he doth not wish it like that day described, Zech. 14.6. It shall come to passe in that day, that the light shall not be cleare nor darke ;
or cloudy, or dusky, or dark, he does not wish it like that day described, Zechariah 14.6. It shall come to pass in that day, that the Light shall not be clear nor dark;
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and carry more then an ordinary sense in them; When David saith, Psal. 27.1. The Lord is my light, there is more in it then if he had only said, the Lord doth enlighten me:
and carry more then an ordinary sense in them; When David Says, Psalm 27.1. The Lord is my Light, there is more in it then if he had only said, the Lord does enlighten me:
So to set forth the wofull condition of those who are unregenerate or in the state of nature, the Apostle tells them, Ephes. 5.8. Ye were sometimes darkenesse, not only in the darke, but darkenesse:
So to Set forth the woeful condition of those who Are unregenerate or in the state of nature, the Apostle tells them, Ephesians 5.8. You were sometime darkness, not only in the dark, but darkness:
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This kind of darkenesse was one of the 10 plagues with which God smote Egypt. And yet there is darkenesse, which is a greatet evill then this, I meane darkenesse improperly taken:
This kind of darkness was one of the 10 plagues with which God smote Egypt. And yet there is darkness, which is a greatet evil then this, I mean darkness improperly taken:
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Thus the Prophet Joel, Chap. 2.2. calls a day of great trouble, a day of darkenesse and gloominesse, a day of clouds and of thicke darkenesse. When Solomon, Eccles. 12.2. would shew by way of Antithesis, the sad and evill condition of old age comparatively to youth, he unfolds it by darkenesse;
Thus the Prophet Joel, Chap. 2.2. calls a day of great trouble, a day of darkness and gloominess, a day of Clouds and of thick darkness. When Solomon, Eccles. 12.2. would show by Way of Antithesis, the sad and evil condition of old age comparatively to youth, he unfolds it by darkness;
nor the yeares draw nigh, when thou shalt say, I have no pleasure in them: while the Sunne, or the light, or the Moone, or the Starres be not darkened ;
nor the Years draw High, when thou shalt say, I have no pleasure in them: while the Sun, or the Light, or the Moon, or the Stars be not darkened;
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while you have health and strength of body, while you have freedome and activity of spirits, fit for that great service, remember, that is, know and serve your Creatour.
while you have health and strength of body, while you have freedom and activity of spirits, fit for that great service, Remember, that is, know and serve your Creator.
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So in the Text, we may take darkenesse improperly, as darkenesse notes an uncomfortable estate, and it is used in Scripture to note a two-fold uncomfortable estate. First, An estate of sinne; Secondly, An estate of misery.
So in the Text, we may take darkness improperly, as darkness notes an uncomfortable estate, and it is used in Scripture to note a twofold uncomfortable estate. First, an estate of sin; Secondly, an estate of misery.
This latter darkenesse is the daughter of the former. The Prophet Isay, Chap. 9.2. speakes of the people that sate in darkenesse: which is repeated, Mat. 4.16. that is, in the darkenesse of ignorance, of sin and guilt;
This latter darkness is the daughter of the former. The Prophet Saiah, Chap. 9.2. speaks of the people that sat in darkness: which is repeated, Mathew 4.16. that is, in the darkness of ignorance, of since and guilt;
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As if he had said, let sorrow and sadnesse over-shadow, let mourning and teares overwhelme, let calamity and trouble for ever possesse the day upon which I was borne.
As if he had said, let sorrow and sadness overshadow, let mourning and tears overwhelm, let calamity and trouble for ever possess the day upon which I was born.
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The learned Hebricians observe ten severall Names of God in Scripture, three of which note his Being. Jehovah, Jah, Ehejeh, Three his Power. El, Eloah, Elohim.
The learned Hebricians observe ten several Names of God in Scripture, three of which note his Being. Jehovah, Jah, Jehovah, Three his Power. El, Eloah, Elohim.
One his Excellency, or Super-excellency. Gnelion. The Name Eloah here used, is derived from El, which signifieth Mighty, and so by that addition to the word, there is an addition made to the sense, Eloah is Most Mighty, or Almighty. This word in the singular number is very rare;
One his Excellency, or Superexcellency. Gnelion. The Name Eloah Here used, is derived from El, which signifies Mighty, and so by that addition to the word, there is an addition made to the sense, Eloah is Most Mighty, or Almighty. This word in the singular number is very rare;
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Christ upon the crosse cryes out to God by this Name in the singular number, Eloi, Eloi, my God, my God, as calling for the Almighty power of God, to support and carry him through his sufferings.
christ upon the cross cries out to God by this Name in the singular number, Eloi, Eloi, my God, my God, as calling for the Almighty power of God, to support and carry him through his sufferings.
as they that are called to reckoning or to judgement, are enquired after, and so it hath relation to that Name of God, (Eloah,) a powerfull or mighty Judge.
as they that Are called to reckoning or to judgement, Are inquired After, and so it hath Relation to that Name of God, (Eloah,) a powerful or mighty Judge.
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and this Text may well be expounded by that which followes as the meaning of it, The eyes of the Lord thy God are alwayes upon it, from the beginning of the yeare even unto the end of the yeare.
and this Text may well be expounded by that which follows as the meaning of it, The eyes of the Lord thy God Are always upon it, from the beginning of the year even unto the end of the year.
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let it not be honoured by God with any speciall worke of providence, which might make it recorded and remembred with honour among men. The Apostle, Rom. 14.6. speakes of mans regarding of a day, He that regardeth a day, regardeth it unto the Lord ;
let it not be honoured by God with any special work of providence, which might make it recorded and remembered with honour among men. The Apostle, Rom. 14.6. speaks of men regarding of a day, He that Regardeth a day, Regardeth it unto the Lord;
finding that many beleevers could not be taken off from solemnizing those feasts, which were of Gods owne founding and instituting among the Jewes, he advises that they should not be judged or hardly censured,
finding that many believers could not be taken off from solemnizing those feasts, which were of God's own founding and instituting among the Jews, he advises that they should not be judged or hardly censured,
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for going according to their conscience, for he that out of conscience and according to his light regards, that is, doth solemnize or observe a day, he regards it to the Lord, that is, to the honour of God,
for going according to their conscience, for he that out of conscience and according to his Light regards, that is, does solemnize or observe a day, he regards it to the Lord, that is, to the honour of God,
But the thing I aime at in alledging this Text, is to give light to the point in hand, what it is to regard a day. The Apostle is plaine, that Mans regarding of a day, is to have a day in speciall account,
But the thing I aim At in alleging this Text, is to give Light to the point in hand, what it is to regard a day. The Apostle is plain, that men regarding of a day, is to have a day in special account,
If in the houre and power of darkenesse, (as Christ calls the time of his passion) God doe but lift up the light of his countenance upon us, we shall be saved.
If in the hour and power of darkness, (as christ calls the time of his passion) God do but lift up the Light of his countenance upon us, we shall be saved.
As we pray for and humbly expect every day our daily bread from God, so every day doth (as it were) expect a daily blessing from God, which is his regarding of our dayes.
As we pray for and humbly expect every day our daily bred from God, so every day does (as it were) expect a daily blessing from God, which is his regarding of our days.
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The Apostle Paul ▪ disputing with the Philosophers of Athens, shewes the state of that time, which they accounted such a golden-age, ( Acts 17.30.) The time of that ignorance God winked at, so we translate it;
The Apostle Paul ▪ disputing with the Philosophers of Athens, shows the state of that time, which they accounted such a golden-age, (Acts 17.30.) The time of that ignorance God winked At, so we translate it;
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The Apostle is direct, They who sinne without law (that is, without the knowledge of the law written) shall perish without law, namely, the written law, only according to the sentence of that law, which the finger of nature hath written in their hearts, Rom. 2.12. Ignorance shall not be so winked at, as to be altogether excused.
The Apostle is Direct, They who sin without law (that is, without the knowledge of the law written) shall perish without law, namely, the written law, only according to the sentence of that law, which the finger of nature hath written in their hearts, Rom. 2.12. Ignorance shall not be so winked At, as to be altogether excused.
He winked at those times, that is, he lightly passed them by, his eye was not upon them for good, he regarded them not, in such a manner as to provide for them and send amongst them that great blessing, which now (saith Paul ) he sends you by my hands, the knowledge of Jesus Christ.
He winked At those times, that is, he lightly passed them by, his eye was not upon them for good, he regarded them not, in such a manner as to provide for them and send among them that great blessing, which now (Says Paul) he sends you by my hands, the knowledge of jesus christ.
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When the blessed Virgin heard by that message of the Angell, that she should be mother to the Saviour of the world, she blesseth God in this phrase, Thou hast regarded the low estate of thine handmaid ;
When the blessed Virgae herd by that message of the Angel, that she should be mother to the Saviour of the world, she Blesses God in this phrase, Thou hast regarded the low estate of thine handmaid;
All his comforts were clouded, all the light of his high estate was ecclipsed, because there was a new Starre, Mordecai, shining still at the Kings gate;
All his comforts were clouded, all the Light of his high estate was eclipsed, Because there was a new Star, Mordecai, shining still At the Kings gate;
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What are times, what are dayes, what is your condition if God withdraw himselfe? this aggravates the curse, this is mournefull, when God regardeth not.
What Are times, what Are days, what is your condition if God withdraw himself? this aggravates the curse, this is mournful, when God Regardeth not.
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That which before he spake against his day, by wishing it darkenesse, he speakes over againe and more in other words, by wishing light might be denied and with-held from it;
That which before he spoke against his day, by wishing it darkness, he speaks over again and more in other words, by wishing Light might be denied and withheld from it;
but it is an addition to, or an aggravation of it: So the Prophet, Isa. 50.10. by him that walkes in darkenesse and hath no light, sets out the saddest condition of an afflicted soule.
but it is an addition to, or an aggravation of it: So the Prophet, Isaiah 50.10. by him that walks in darkness and hath no Light, sets out the Saddest condition of an afflicted soul.
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As when the Apostle John, would advance the glory of God, he saith, God is light, and in him there is no darkenesse at all, (1 Ep. c. 1.) God is pure light,
As when the Apostle John, would advance the glory of God, he Says, God is Light, and in him there is no darkness At all, (1 Epistle c. 1.) God is pure Light,
light was the first perfect visible creature, light was the first dayes worke, and by the worke of the fourth was gathered into those heavenly vessels, the Sunne, Moone and Starres,
Light was the First perfect visible creature, Light was the First days work, and by the work of the fourth was gathered into those heavenly vessels, the Sun, Moon and Stars,
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this caused a great Philosopher to cry out (when at the passion of Christ the light of the Sunne was totally ecclipsed) Either the God of nature suffers,
this caused a great Philosopher to cry out (when At the passion of christ the Light of the Sun was totally eclipsed) Either the God of nature suffers,
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But further, take it improperly, then, let not the light shine upon it, hath this voice in it, Let there be no comfort, no joy, no good thing in the compasse of that day.
But further, take it improperly, then, let not the Light shine upon it, hath this voice in it, Let there be no Comfort, no joy, no good thing in the compass of that day.
but there shall be an increase of the comfort of the people of God, which shall be as if the Moone and the Sun had in one day the light of seven dayes,
but there shall be an increase of the Comfort of the people of God, which shall be as if the Moon and the Sun had in one day the Light of seven days,
And he who is the chiefe, the choisest and most transcendent blessing of all, the joy of all our hearts, Jesus Christ, is called light, he came as light into the world, he is the light of the world, the Sonne of righteousnesse.
And he who is the chief, the Choicest and most transcendent blessing of all, the joy of all our hearts, jesus christ, is called Light, he Come as Light into the world, he is the Light of the world, the Son of righteousness.
He speakes more against the day, when he saith, let not the light shine upon it, then when he saith, let it be darkenesse. The punishment of losse is greater then the punishment of sense.
He speaks more against the day, when he Says, let not the Light shine upon it, then when he Says, let it be darkness. The punishment of loss is greater then the punishment of sense.
The most wofull condition of ungodly men in this life, is exprest by the punishment of losse, There is no peace, saith my God, to the wicked, Isa. 57.21. That they have trouble is not so bad, as that they have no peace.
The most woeful condition of ungodly men in this life, is expressed by the punishment of loss, There is no peace, Says my God, to the wicked, Isaiah 57.21. That they have trouble is not so bad, as that they have no peace.
Outer darknesse is their portion who are without, Rev. 22.15. As the greatest blessing we receive by Christ is positive, Joh. 3.16. God so loved the world, that he gave his only begotten sonne, that whosoever beleeveth on him, should not perish, (here is the removing of evill) but have everlasting life, here is the bringing in of good:
Outer darkness is their portion who Are without, Rev. 22.15. As the greatest blessing we receive by christ is positive, John 3.16. God so loved the world, that he gave his only begotten son, that whosoever Believeth on him, should not perish, (Here is the removing of evil) but have everlasting life, Here is the bringing in of good:
The shadow of death. ] The word considered in the composition of it, may be translated image of death. And because the shadow of a body gives us the image of a body, (as in the shadow of a man, you have the image and proportion of a man;
The shadow of death. ] The word considered in the composition of it, may be translated image of death. And Because the shadow of a body gives us the image of a body, (as in the shadow of a man, you have the image and proportion of a man;
He was not contented in generall to say, let darkenesse staine it, but if any would know what kind or degree of darknesse he intends, these words expound his meaning to be, the worst darknesse that can be:
He was not contented in general to say, let darkness stain it, but if any would know what kind or degree of darkness he intends, these words expound his meaning to be, the worst darkness that can be:
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David put the worst of his case, and the best of his faith, when he said Psal. 23.4. Though I walke in the valley of the shadow of death, I will feare no evill, that is, in the greatest evill, I will feare no evill.
David put the worst of his case, and the best of his faith, when he said Psalm 23.4. Though I walk in the valley of the shadow of death, I will Fear no evil, that is, in the greatest evil, I will Fear no evil.
The estate of those men who lived beyond the line of the Gospell, (and that is a very dolefull place to live in) though a paradise for outward pleasure, is thus described by the Prophet, Isa. 9.2. The people that walked in darknesse have seene a great light (Jesus Christ,) they that dwell in the land of the shadow of death, upon them hath the light shined.
The estate of those men who lived beyond the line of the Gospel, (and that is a very doleful place to live in) though a paradise for outward pleasure, is thus described by the Prophet, Isaiah 9.2. The people that walked in darkness have seen a great Light (jesus christ,) they that dwell in the land of the shadow of death, upon them hath the Light shined.
for safety and protection ▪ Thus we may conceive it here, to be under the shadow of death, is to be so under the power or reach of death, that death may take a man and seize upon him when it pleaseth.
for safety and protection ▪ Thus we may conceive it Here, to be under the shadow of death, is to be so under the power or reach of death, that death may take a man and seize upon him when it Pleases.
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though I be under so many apparances and probabilities of exreame danger, that there appeares an impossibility (in sence) to escape death, yet I will not feare.
though I be under so many appearances and probabilities of exreame danger, that there appears an impossibility (in sense) to escape death, yet I will not Fear.
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the influences of death are those feares and doubtings, divisions and vexations of spirit, those distractions and distempers of mind which fall upon man, in times of imminent and unavoidable danger.
the influences of death Are those fears and doubtings, divisions and vexations of Spirit, those distractions and distempers of mind which fallen upon man, in times of imminent and unavoidable danger.
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Fourthly, Let darknesse and the shadow of death staine it, that is, such darknesse as dwells with death, such darkenesse as fills the house of death, the grave:
Fourthly, Let darkness and the shadow of death stain it, that is, such darkness as dwells with death, such darkness as fills the house of death, the grave:
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Lastly thus, Darknesse and the shadow of death, that is, deadly darknesse, thick stifling darknesse, such as is in deepe pits and mines under the earth, where vapours and noysome dampes doe many times strike men with death.
Lastly thus, Darkness and the shadow of death, that is, deadly darkness, thick stifling darkness, such as is in deep pits and mines under the earth, where vapours and noisome damps doe many times strike men with death.
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Such amplifications in Scripture, are vehement asseverations: As Joh. 1.20. It is said of the Baptist, He confessed and denied not, but confessed, I am not the Christ ;
Such amplifications in Scripture, Are vehement asseverations: As John 1.20. It is said of the Baptist, He confessed and denied not, but confessed, I am not the christ;
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as we may reade in the fourth of Ruth. So the avenger of blood was called Goel, Numb. 35.12. because he likewise did redeeme the blood of his brother, fetch it back againe as it were by a price in the execution of justice.
as we may read in the fourth of Ruth. So the avenger of blood was called Goel, Numb. 35.12. Because he likewise did Redeem the blood of his brother, fetch it back again as it were by a price in the execution of Justice.
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The learned Junius with some others, translates according that sense of the Originall word, O that darknesse and the shadow of death had redeemed that day,
The learned Junius with Some Others, translates according that sense of the Original word, Oh that darkness and the shadow of death had redeemed that day,
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Then God gave a command to light, saying let there be light, ver. 3. presently light went forth and rescued the creature from under the power of darknesse.
Then God gave a command to Light, saying let there be Light, ver. 3. presently Light went forth and rescued the creature from under the power of darkness.
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Oh that darknesse had recovered that which in the beginning was under its power! that so my day being wrapt up in darknesse, might be without forme and voide.
O that darkness had recovered that which in the beginning was under its power! that so my day being wrapped up in darkness, might be without Form and void.
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Yee offer polluted bread upon mine altar, and ye say, wherein have we polluted thee? And that of lamenting Jeremie, They have polluted themselves with blood,
Ye offer polluted bred upon mine altar, and you say, wherein have we polluted thee? And that of lamenting Jeremiah, They have polluted themselves with blood,
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if you have never so great a stock and estate of riches, or honour, &c. let but sorrow and trouble, warre and divisions arise, the beauty of all is stained.
if you have never so great a stock and estate of riches, or honour, etc. let but sorrow and trouble, war and divisions arise, the beauty of all is stained.
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but freer misery? And what is strength then, but stronger paine, and an ability to beare a heavier burden of affliction? The glory and beauty of the creature is gone in darke times;
but freer misery? And what is strength then, but Stronger pain, and an ability to bear a Heavier burden of affliction? The glory and beauty of the creature is gone in dark times;
when such a day comes as Joel speakes of, a day of blacknesse and gloominesse, wher's your bravery, what becomes of your finenesse? But that which staines the creature most, is mysticall darknesse, the darknesse of ignorance and of sin:
when such a day comes as Joel speaks of, a day of blackness and gloominess, where's your bravery, what becomes of your fineness? But that which stains the creature most, is mystical darkness, the darkness of ignorance and of since:
and there-by the cold condensed becomes so thick, that it stopps and intercepteth the light; Cloudes and darknesse goe together, as in the 97th. Psalme, ver. 2. if there be clouds, there is darknesse, Clouds and darknesse are round about him.
and thereby the cold condensed becomes so thick, that it stops and intercepteth the Light; Clouds and darkness go together, as in the 97th. Psalm, ver. 2. if there be Clouds, there is darkness, Clouds and darkness Are round about him.
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Dwelling, notes the continuance and consistency of darknesse, he doth not say, let a cloud passe over it, (for clouds properly are unfixed, clouds move continually,
Dwelling, notes the Continuance and consistency of darkness, he does not say, let a cloud pass over it, (for Clouds properly Are unfixed, Clouds move continually,
and a pillar of fire by night. In the fire there was direction, in the cloud protection, and mercy in both. So Isa, 4.5. God promiseth to create upon every dwelling place of mount Zion, and upon her assemblies a cloud.
and a pillar of fire by night. In the fire there was direction, in the cloud protection, and mercy in both. So Isaiah, 4.5. God promises to create upon every Dwelling place of mount Zion, and upon her assemblies a cloud.
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As if Job should have said, If the light doe shine upon that day, I wish that a curtaine might be drawn perpetually between the world and the Sun, let a cloud dwell before the face of the Sun, which may muffle it and intercept those beames which would enlighten and refresh the earth.
As if Job should have said, If the Light do shine upon that day, I wish that a curtain might be drawn perpetually between the world and the Sun, let a cloud dwell before the face of the Sun, which may muffle it and intercept those beams which would enlighten and refresh the earth.
The same creature may be employed both for a curse, and for a blessing. Yet further Job would not only have it a dwelling cloud, but a condensed cloud.
The same creature may be employed both for a curse, and for a blessing. Yet further Job would not only have it a Dwelling cloud, but a condensed cloud.
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Blacknesse, is more then darkenesse, therefore we find blacknesse an addition to darknesse, in the Epistle of Jude, ver. 13. where giving divers elegant characters of wicked men, whom he calls spots in their feasts of charity, clouds without water, trees without fruit, raging waves of the sea, foaming out their own shame, wandring Starres:
Blackness, is more then darkness, Therefore we find blackness an addition to darkness, in the Epistle of U^de, ver. 13. where giving diverse elegant characters of wicked men, whom he calls spots in their feasts of charity, Clouds without water, trees without fruit, raging waves of the sea, foaming out their own shame, wandering Stars:
And what is the portion of men thus qualified, but Hell, wrath and vengeance? So he tells us in the next words, To whom is reserved the blacknesse of darknesse for ever.
And what is the portion of men thus qualified, but Hell, wrath and vengeance? So he tells us in the next words, To whom is reserved the blackness of darkness for ever.
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that was darknesse and thick darknesse, darknesse to be felt, Exo. 10.21. so darke, that no man could see another, neither arose any from his place for three dayes, ver. 23. this was blacknesse of darknesse;
that was darkness and thick darkness, darkness to be felt, Exo. 10.21. so dark, that no man could see Another, neither arose any from his place for three days, ver. 23. this was blackness of darkness;
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when we looke for light, as they in the Prophet, and behold darknesse, that troubles; but when we looke for light, and behold blacknesse, that terrifies.
when we look for Light, as they in the Prophet, and behold darkness, that Troubles; but when we look for Light, and behold blackness, that terrifies.
And when the Lord threatens to turne their feasts into mourning, and their songs into lamentation, he concludes thus, and I will make it as the mourning of an only sonne,
And when the Lord threatens to turn their feasts into mourning, and their songs into lamentation, he concludes thus, and I will make it as the mourning of an only son,
And the Chaldeans whom God made so great a scourge to his own people, are called a bitter Nation, Hab. 1.6. We have opened these words which concerne the curse upon Jobs day.
And the Chaldeans whom God made so great a scourge to his own people, Are called a bitter nation, Hab. 1.6. We have opened these words which concern the curse upon Jobs day.
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As for the night let darknesse seize upon it, let it not be joyned to the dayes of the yeare, let it not come into the number of the months. Verse 7. Loe let that night be solitary, let no joyfull voice come therein.
As for the night let darkness seize upon it, let it not be joined to the days of the year, let it not come into the number of the months. Verse 7. Loe let that night be solitary, let no joyful voice come therein.
You know what God saith concerning the people of the Jewes, when he threatned them with troubles, I will punish you yet seven times more for your sinnes.
You know what God Says Concerning the people of the Jews, when he threatened them with Troubles, I will Punish you yet seven times more for your Sins.
The glory of the night consisteth in its conjunction to the day; hence light and darknesse put together, come both under the denomination and notion of day ;
The glory of the night Consisteth in its conjunction to the day; hence Light and darkness put together, come both under the denomination and notion of day;
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when he made the light, which was the first dayes worke, he approves it, God saw the light, and said it was good, but to the work of the second day, God subjoyned no approbation, by saying it was good;
when he made the Light, which was the First days work, he approves it, God saw the Light, and said it was good, but to the work of the second day, God subjoined no approbation, by saying it was good;
And as these naturall disunions are the affliction of naturall things; so civill disunions and civill divisions are much more the affliction of people and Nations.
And as these natural disunions Are the affliction of natural things; so civil disunions and civil divisions Are much more the affliction of people and nations.
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Christ assures us that the strongest Kingdome divided cannot stand, Mark. 3.24. Weake things are strong by union, and that not only by union with the strong, but by union among themselves.
christ assures us that the Strongest Kingdom divided cannot stand, Mark. 3.24. Weak things Are strong by Union, and that not only by Union with the strong, but by Union among themselves.
Weake things united are strengthened, joyne weake with weake and they are strong. And things obscure, united, are honourable, especially if united with that which is honourable;
Weak things united Are strengthened, join weak with weak and they Are strong. And things Obscure, united, Are honourable, especially if united with that which is honourable;
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To every thing there is a season, and a time to every purpose under the Heaven, saith the Preacher, ( Eccles. 3.1.) So every season hath something to doe,
To every thing there is a season, and a time to every purpose under the Heaven, Says the Preacher, (Eccles. 3.1.) So every season hath something to do,
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how unglorious then is the condition of those men, who are, as (God speakes of that King, Jer. 22.28.) Like a despised broken Idol, which hath no honour,
how unglorious then is the condition of those men, who Are, as (God speaks of that King, Jer. 22.28.) Like a despised broken Idol, which hath no honour,
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Or secondly, his meaning may be this, Let there be no meetings that night. The night is not solitary in it selfe, but then the night is called solitary,
Or secondly, his meaning may be this, Let there be no meetings that night. The night is not solitary in it self, but then the night is called solitary,
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There is a solitarinesse which is the sweetest part of our lives, when we retire a while from the world, from the throng of men and businesse, that we may be more intimate with Christ,
There is a solitariness which is the Sweetest part of our lives, when we retire a while from the world, from the throng of men and business, that we may be more intimate with christ,
The Apostle alludes to that custome when he saith, They that are drunken, are drunken in the night, (1 Thes. 5.6.) Workes of darknesse seeke times of darknesse.
The Apostle alludes to that custom when he Says, They that Are drunken, Are drunken in the night, (1 Thebes 5.6.) Works of darkness seek times of darkness.
First, The Chaldee Paraphrast will have this joyfull voice to be the voice of the Cock, Let not the Cock crow that night, the crowing of the Cock is a comfortable voice in the night;
First, The Chaldee Paraphrast will have this joyful voice to be the voice of the Cock, Let not the Cock crow that night, the crowing of the Cock is a comfortable voice in the night;
A second opinion saith, this joyfull voice which Job puts from and denies his night, was the voice of the Starres, spoken of as they would have us conceive, Chap. 38.7. When the morning Starres sang together, and all the sonnes of God shouted for joy.
A second opinion Says, this joyful voice which Job puts from and Denies his night, was the voice of the Stars, spoken of as they would have us conceive, Chap. 38.7. When the morning Stars sang together, and all the Sons of God shouted for joy.
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The Prophet Amos speakes of a time when the songs of the Temple shall be howlings, (Chap. 8. v. 3.) And ver. 10. I will turne your feasts into mourning, and your songs into lamentation.
The Prophet Amos speaks of a time when the songs of the Temple shall be howlings, (Chap. 8. v. 3.) And ver. 10. I will turn your feasts into mourning, and your songs into lamentation.
and the voice of the bridegroome and of the bride shall be heard no more at all in thee, That is, O Babylon, there shall be no joyfull voice any more at all in thee:
and the voice of the bridegroom and of the bride shall be herd no more At all in thee, That is, Oh Babylon, there shall be no joyful voice any more At all in thee:
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And which may afflict our hearts more, we heare the mournefull voice of the Widdow crying out, My Husband my Husband, We heare the mournefull voice of the Orphan, crying out my Father, my Father.
And which may afflict our hearts more, we hear the mournful voice of the Widow crying out, My Husband my Husband, We hear the mournful voice of the Orphan, crying out my Father, my Father.
It is time for us to sit solitary and alone, to mourne every family apart, and our wives apart, (Zach. 12.12.) to lift up our voice in prayer night and day,
It is time for us to fit solitary and alone, to mourn every family apart, and our wives apart, (Zach 12.12.) to lift up our voice in prayer night and day,
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Least it be said of us as of Jerusalem, (Lam. 1.1.) How doth the City sit solitary that was full of people? How is she become as a widdow? she that was great among the Nations,
lest it be said of us as of Jerusalem, (Lam. 1.1.) How does the city fit solitary that was full of people? How is she become as a widow? she that was great among the nations,
and presently the Text saith, Jacob was left alone, Gen. 32.24. What, deserted? did his company run from him? No, it was an elected solitarinesse, not a necessitated solitarinesse, he desired to be alone;
and presently the Text Says, Jacob was left alone, Gen. 32.24. What, deserted? did his company run from him? No, it was an elected solitariness, not a necessitated solitariness, he desired to be alone;
He staid alone that he might get God neerer in communion with him and his, that his family might not be scattered from him, and his house left desolate.
He stayed alone that he might get God nearer in communion with him and his, that his family might not be scattered from him, and his house left desolate.
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So, if we would be voluntarily alone, from the world to be with God, wrastling out nights in prayer as Jacob did, we might (as he did) prevent solitary nights,
So, if we would be voluntarily alone, from the world to be with God, wrestling out nights in prayer as Jacob did, we might (as he did) prevent solitary nights,
and prevaile with God by the voice of prayer, in the mediation of Jesus Christ, and the powerfull cry of his blood, to continue unto us the voice of joy.
and prevail with God by the voice of prayer, in the mediation of jesus christ, and the powerful cry of his blood, to continue unto us the voice of joy.
I shall briefely touch the most of those senses given, and then more fully present you with what I apprehend as sutable to this Text, and consonant unto truth.
I shall briefly touch the most of those Senses given, and then more Fully present you with what I apprehend as suitable to this Text, and consonant unto truth.
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First, Take a briefe of the divers readings of this verse, Let them curse it that curse the day, who are ready to raise up their mourning: So we in our Bibles.
First, Take a brief of the diverse readings of this verse, Let them curse it that curse the day, who Are ready to raise up their mourning: So we in our Bibles.
Junius and Tremelius, have a translation different from all these, I would they had cursed thee that inlighten the day, who are ready to stirre up Leviathan, or the Whale.
Junius and Tremelius, have a Translation different from all these, I would they had cursed thee that inlighten the day, who Are ready to stir up Leviathan, or the Whale.
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First, Some apprehend that Job in this verse, alludes to the custome of a certaine people in Ethiopia called the Atlantes, frequently mentioned in divers histories, who living under the torrid Zone, in an extreame hot climate, used to curse the Sunne when it arose,
First, some apprehend that Job in this verse, alludes to the custom of a certain people in Ethiopia called the Atlantes, frequently mentioned in diverse histories, who living under the torrid Zone, in an extreme hight climate, used to curse the Sun when it arose,
And so the sense is made out thus, Let them curse this night, who use to curse the Sunrising every day, whose paine hightning and imbittering their spirits, caused them to powre out the most bitter and revengefull execrations.
And so the sense is made out thus, Let them curse this night, who use to curse the Sunrising every day, whose pain hightning and embittering their spirits, caused them to pour out the most bitter and revengeful execrations.
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For I much question, not only whether this custome of cursing the day amongst that people, was known unto Job, but whether he ever heard of such a people being so remote and distant from him.
For I much question, not only whither this custom of cursing the day among that people, was known unto Job, but whither he ever herd of such a people being so remote and distant from him.
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Secondly, I shall a little open the meaning of that Translation given by Junius, Let them curse it who inlighten the day, who are ready to raise up Leviathan or the Whale.
Secondly, I shall a little open the meaning of that translation given by Junius, Let them curse it who inlighten the day, who Are ready to raise up Leviathan or the Whale.
By those who inlighten the day, he saith the Starres are to be understood, Let those curse thee who inlighten the day, that is, let the Starres curse thee;
By those who inlighten the day, he Says the Stars Are to be understood, Let those curse thee who inlighten the day, that is, let the Stars curse thee;
The reason which he gives is, because when great winds arise and blow strongly, that mighty fish the Whale or Leviathan lying at the bottome of the sea, by the motion of the waters is roused and stirred up,
The reason which he gives is, Because when great winds arise and blow strongly, that mighty Fish the Whale or Leviathan lying At the bottom of the sea, by the motion of the waters is roused and stirred up,
of this Booke of Job, Canst thou draw out Leviathan with an hooke? or his tongue with a coard which thou lettesh downe? &c. Leviathan is derived from Lavah, which signifieth joyned or coupled together;
of this Book of Job, Canst thou draw out Leviathan with an hook? or his tongue with a coard which thou lettesh down? etc. Leviathan is derived from lava, which signifies joined or coupled together;
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whence (to note it by the way) the word Levi, the name of the third son which Jacob had by Leah. She called his name Levi, For now, saith she, will my husband be joyned unto me,
whence (to note it by the Way) the word Levi, the name of the third son which Jacob had by Leah. She called his name Levi, For now, Says she, will my husband be joined unto me,
His description cleares this, Job 41.15. His scales are his pride, shut up together as with a close seale, one is so neere to another that no aire can come betweene them, they are joyned one to another, they sticke together that they cannot be sundred.
His description clears this, Job 41.15. His scales Are his pride, shut up together as with a close seal, one is so near to Another that no air can come between them, they Are joined one to Another, they stick together that they cannot be sundered.
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That Fishing is a businesse of the night, is evident from that speech of Peter to our Saviour Christ, ( Luk. 5.5.) Master we have fi•hed all night and have taken nothing.
That Fishing is a business of the night, is evident from that speech of Peter to our Saviour christ, (Luk. 5.5.) Master we have fi•hed all night and have taken nothing.
As if he had said, I will not strive any longer for words to expresse my passion against this night, let it be blasted with the curse of those who are most skillfull in the dialect or language of execrations;
As if he had said, I will not strive any longer for words to express my passion against this night, let it be blasted with the curse of those who Are most skilful in the dialect or language of execrations;
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Whether Whale-fishing were exercised in the night, I shall not much contend to prove, seeing I approve but little of that interpretation which is bottom'd and built upon it.
Whither Whale-fishing were exercised in the night, I shall not much contend to prove, seeing I approve but little of that Interpretation which is bottomed and built upon it.
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As if Job had said, let as bigge a curse fall upon that night, as ever fell from the mouthes of those prophane fishers, not only when they have bin successelesse in fishing for a Herring or a Sprat,
As if Job had said, let as big a curse fallen upon that night, as ever fell from the mouths of those profane Fishers, not only when they have been successless in fishing for a Herring or a Sprat,
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Micahs mother cursed, when the eleven hundred shekels of silver were stollen from her, Judg. 17.1, 2. To loose what we hope for, vexes corrupt nature as much as the losse of what we have.
Micahs mother cursed, when the eleven hundred shekels of silver were stolen from her, Judges 17.1, 2. To lose what we hope for, vexes corrupt nature as much as the loss of what we have.
when the hope of their gaine is gone upon the earth. Secondly, We may say, he nameth the Leviathan by a Senechdoche, one principall for all, or for any;
when the hope of their gain is gone upon the earth. Secondly, We may say, he names the Leviathan by a Synecdoche, one principal for all, or for any;
and all their lives being endangered if a Whale strike it. So we may understand that of Iob, speaking of Leviathan, Chap. 41.25. When he raiseth up himselfe, the mighty are afraid.
and all their lives being endangered if a Whale strike it. So we may understand that of Job, speaking of Leviathan, Chap. 41.25. When he Raiseth up himself, the mighty Are afraid.
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Prophane marriners, seeing themselves in such imminent danger by the approach of the Whale, presently curse the day that ever they loosed Anchor or set saile from the Harbour, the day that ever they fell within the reach of this sea-monster,
Profane Mariners, seeing themselves in such imminent danger by the approach of the Whale, presently curse the day that ever they loosed Anchor or Set sail from the Harbour, the day that ever they fell within the reach of this sea-monster,
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Such a curse Job wishes upon that night, the night of his conception, as men of this ranke, conceive and bring forth in the day of their most pressing feares,
Such a curse Job wishes upon that night, the night of his conception, as men of this rank, conceive and bring forth in the day of their most pressing fears,
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For passing by the allusion to fishing or customes of fishermen, they make these words as a character or description of the extreamest and vilest of wicked men;
For passing by the allusion to fishing or customs of fishermen, they make these words as a character or description of the Extremest and Vilest of wicked men;
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as if Job saying, Let them curse thee that curse the day, who are ready to stirre up Leviathan, had said, let the worst or most wicked among the children of men curse this night;
as if Job saying, Let them curse thee that curse the day, who Are ready to stir up Leviathan, had said, let the worst or most wicked among the children of men curse this night;
And we know, that the worst of men are most for cursing, they curse deepest; as the best of men are most for prayer, and they pray highest and holiest.
And we know, that the worst of men Are most for cursing, they curse Deepest; as the best of men Are most for prayer, and they pray highest and Holiest.
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So then, Jobs mind being to lay the sorest curse upon this night, thinks or finds his own spirit too straight, his owne heart not large enough to doe it;
So then, Jobs mind being to lay the Sorest curse upon this night, thinks or finds his own Spirit too straight, his own heart not large enough to do it;
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therefore he doth (as it were) call in aide from those Masters of cursing, Let the most expert, the most skill'd in cursing, such as are verst in oathes and blasphemies, the very dregs and scum of men, let them powre out the dreggs, the worst, the bitterest of their curses upon that night.
Therefore he does (as it were) call in aid from those Masters of cursing, Let the most expert, the most skilled in cursing, such as Are versed in Oaths and Blasphemies, the very dregs and scum of men, let them pour out the dregs, the worst, the Bitterest of their curses upon that night.
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But how shall we make out this notion, that the vilest of men are here described? That we must consider and open further, to shew the substance and dependance of this opinion.
But how shall we make out this notion, that the Vilest of men Are Here described? That we must Consider and open further, to show the substance and dependence of this opinion.
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Secondly, In those words, Who are ready to raise up Leviathan. Both these are supposed as descriptive circumlocutions of the most wicked and vilest men. How so?
Secondly, In those words, Who Are ready to raise up Leviathan. Both these Are supposed as descriptive circumlocutions of the most wicked and Vilest men. How so?
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First, They are so exprest in this booke of Job, respecting the naturall day, chap. 24. where having described many acts of violence committed by cruell oppressors, who know not God, ver. 1. he concludes, ver. 13. They are of those that rebell against the light, they know not the wayes thereof,
First, They Are so expressed in this book of Job, respecting the natural day, chap. 24. where having described many acts of violence committed by cruel Oppressors's, who know not God, ver. 1. he concludes, ver. 13. They Are of those that rebel against the Light, they know not the ways thereof,
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Men to whom the morning is a terrour and light as the shadow of death, cannot but curse the day, whose approach hinders them in their night-workes, in their black designes and purposes.
Men to whom the morning is a terror and Light as the shadow of death, cannot but curse the day, whose approach hinders them in their night-works, in their black designs and Purposes.
We see what cold entertainement, yea what war this light found in the world, and why, ( Joh. 3.19, 20.) Light is come into the world, (that is, Christ and the knowledge of his wayes) and men (not men in generall,
We see what cold entertainment, yea what war this Light found in the world, and why, (John 3.19, 20.) Light is come into the world, (that is, christ and the knowledge of his ways) and men (not men in general,
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On this ground it is as cleare as the day, that wicked men are (Lucifugae) such as avoide, shun and hate the day, no marvell then if they curse the day;
On this ground it is as clear as the day, that wicked men Are (Lucifugae) such as avoid, shun and hate the day, no marvel then if they curse the day;
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Under which name, he with all spirituall wickednesses, the opposers of Christ and of his Church are comprehended by the Prophet ( Isa. 27.1.) In that day the Lord with his sore, great and strong sword shall punish Leviathan, the piercing serpent,
Under which name, he with all spiritual Wickednesses, the opposers of christ and of his Church Are comprehended by the Prophet (Isaiah 27.1.) In that day the Lord with his soar, great and strong sword shall Punish Leviathan, the piercing serpent,
even Leviathan the crooked serpent, and he shall slay the Dragon in the sea. Now they that raise up this misticall Leviathan the Devill, are surely the vilest men.
even Leviathan the crooked serpent, and he shall slay the Dragon in the sea. Now they that raise up this mystical Leviathan the devil, Are surely the Vilest men.
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And as a godly man (from the new principle at first planted in him by the holy Ghost) doth often stirre up the holy Ghost to come and helpe him, he doth not alwayes stay till the holy Ghost sensibly comes,
And as a godly man (from the new principle At First planted in him by the holy Ghost) does often stir up the holy Ghost to come and help him, he does not always stay till the holy Ghost sensibly comes,
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as if Iob had said, Let this night be cursed with a grievous curse, even with as black and foule a curse as can be moulded and fashioned in the hearts,
as if Job had said, Let this night be cursed with a grievous curse, even with as black and foul a curse as can be moulded and fashioned in the hearts,
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or spit out of the mouthes of the vilest miscreants, even of such as are so set upon sin, that they hate the light and curse the day which either the Sun makes in the aire,
or spit out of the mouths of the Vilest miscreants, even of such as Are so Set upon since, that they hate the Light and curse the day which either the Sun makes in the air,
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that so their naturall corruptions being oyled and smoothed with his temptations, their motions to sin, (and indeed to Hell) may be swifter and more violent.
that so their natural corruptions being oiled and smoothed with his temptations, their motions to since, (and indeed to Hell) may be swifter and more violent.
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That Iob in this verse, doth allude to the custome of his own Countrey, and of other Easterne Countries, who had certaine persons amongst them, both men and women, whom, upon solemne occasions either of joy or sorrow, they were wont to hire or call in for reward, to come and helpe them out either in rejoycing or in mourning.
That Job in this verse, does allude to the custom of his own Country, and of other Eastern Countries, who had certain Persons among them, both men and women, whom, upon solemn occasions either of joy or sorrow, they were wont to hire or call in for reward, to come and help them out either in rejoicing or in mourning.
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We find mention of such in Scripture divers times, who were thus called and invited or hired to mourne and lament, in times of sad and sorrowfull accidents, whether personall or publick.
We find mention of such in Scripture diverse times, who were thus called and invited or hired to mourn and lament, in times of sad and sorrowful accidents, whither personal or public.
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Such the Prophet speakes of, Ier. 9.17, 18. Thus saith the Lord, Consider ye, and call for the mourning women, (he speakes of them as of a society or sister-hood well knowne,
Such the Prophet speaks of, Jeremiah 9.17, 18. Thus Says the Lord, Consider you, and call for the mourning women, (he speaks of them as of a society or sisterhood well known,
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and as well custom'd) and cunning women, that they may come, (that is, women cunning in mourning,) And let them make hast and take up a wailing for us, that our eyes may runne downe with teares,
and as well customed) and cunning women, that they may come, (that is, women cunning in mourning,) And let them make haste and take up a wailing for us, that our eyes may run down with tears,
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and our eye-lidds gush out with waters, for a voice of wailing is heard out of Zion, How are we spoiled? And ver. 20. Teach your daughters wailing, and every one her neighbour lamentation ; (you see it was an art taught amongst them,) for death is come up into our windowes, &c. In 2 Chron. 35.25. We have a record to the same effect, concerning the lamentation for Josiah. And Jeremiah lamented for Josiah, and all the singing-men and singing women spake of Josiah in their lamentations to this day.
and our eye-lidds gush out with waters, for a voice of wailing is herd out of Zion, How Are we spoiled? And ver. 20. Teach your daughters wailing, and every one her neighbour lamentation; (you see it was an art taught among them,) for death is come up into our windows, etc. In 2 Chronicles 35.25. We have a record to the same Effect, Concerning the lamentation for Josiah. And Jeremiah lamented for Josiah, and all the Singing-men and singing women spoke of Josiah in their lamentations to this day.
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Let the husbandman mourne, but besides that, let there be art and solemnity in the mourning, call in those that are skilfull of lamentation. There was a kind of profession, trade or art of mourning;
Let the husbandman mourn, but beside that, let there be art and solemnity in the mourning, call in those that Are skilful of lamentation. There was a kind of profession, trade or art of mourning;
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Which is further evidenced, (2 Sam. 14.2.) Joab sent to Tekoah to fetch thence a wise woman, (which is interpreted in the words following, to be a woman skilfull in lamentation,) and said unto her, I pray thee faine thy selfe to be a mourner ;
Which is further evidenced, (2 Sam. 14.2.) Joab sent to Tekoah to fetch thence a wise woman, (which is interpreted in the words following, to be a woman skilful in lamentation,) and said unto her, I pray thee feign thy self to be a mourner;
And it is observed to this day in many places, (and as I have been informed frequently in Ireland ) that not only friends and neighbours are called to lament at the funerall of their friends and neighbours,
And it is observed to this day in many places, (and as I have been informed frequently in Ireland) that not only Friends and neighbours Are called to lament At the funeral of their Friends and neighbours,
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That is easily removed, because upon those dayes of mourning, they were wont to mixe execrations with their lamentations, and curses with their teares: crying out, oh the day!
That is Easily removed, Because upon those days of mourning, they were wont to mix execrations with their lamentations, and curses with their tears: crying out, o the day!
alas for the day, oh that ever such a day came! In the 30th. of Ezekiel, v. 2. The Lord saith, Sonne of man, prophecy and say, thus saith the Lord God, howle ye, woe worth the day. These did curse the day:
alas for the day, o that ever such a day Come! In the 30th. of Ezekielem, v. 2. The Lord Says, Son of man, prophecy and say, thus Says the Lord God, howl you, woe worth the day. These did curse the day:
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As Balaam (who loved the wages of unrighteousnesse) was hired to curse the people of God, Numb. 22. So then the cursing here meant, was a dolefull wish, that the day had not beene,
As balaam (who loved the wages of unrighteousness) was hired to curse the people of God, Numb. 22. So then the cursing Here meant, was a doleful wish, that the day had not been,
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And so these words, Let them curse it who curse the day, who are ready to raise up their mourning, are only a circumlocution describing those mercinary cursers or mourners:
And so these words, Let them curse it who curse the day, who Are ready to raise up their mourning, Are only a circumlocution describing those mercenary cursers or mourners:
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as we find in two Texts of the Booke of Hester, The copy of the writing for a commandement to be given in every Province, was published unto all people, that they should be ready against that day, chap. 3.14. and againe, chap. 8.13.
as we find in two Texts of the Book of Esther, The copy of the writing for a Commandment to be given in every Province, was published unto all people, that they should be ready against that day, chap. 3.14. and again, chap. 8.13.
The second word is (Gnour) to raise up, which is properly to raise from sleepe, as in that place, Psal. 44.23. Awake why sleepest thou O Lord? Arise cast us not off for ever.
The second word is (Gnour) to raise up, which is properly to raise from sleep, as in that place, Psalm 44.23. Awake why Sleepest thou O Lord? Arise cast us not off for ever.
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Secondly, The word (Leviathan) is derived (according to the opinion of others) from Lavah, i. e. joyned or associated. Hence Leviath, i. e. society or fellowship:
Secondly, The word (Leviathan) is derived (according to the opinion of Others) from lava, i. e. joined or associated. Hence Leviathan, i. e. society or fellowship:
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to which the same pronoune being affixed, the word Leviathan is made up, and according to that extraction and composition, is rendred (socictatem suam) their society or their company.
to which the same pronoun being affixed, the word Leviathan is made up, and according to that extraction and composition, is rendered (socictatem suam) their society or their company.
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And the word in this derivation and construction of it, falls in with the sense of the former interpretation, who are ready to raise and stirre up their company,
And the word in this derivation and construction of it, falls in with the sense of the former Interpretation, who Are ready to raise and stir up their company,
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and they had one woman whom they called (Praefica) the leader, the first or the chiefe of the quire and company of mourners (plangendi Magistra) whose office it was to call up and bring on the rest.
and they had one woman whom they called (Praefica) the leader, the First or the chief of the choir and company of mourners (plangendi Magistrate) whose office it was to call up and bring on the rest.
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For when Christ came to the Rulers house whose daughter was dead, the Text saith, He saw the minstrels and the people making a noise, (Mat. 9.23.) And Josephus relating the story of his owne supposed death, shewes how all the City of Jerusalem continued a mourning for him thirty dayes.
For when christ Come to the Rulers house whose daughter was dead, the Text Says, He saw the minstrels and the people making a noise, (Mathew 9.23.) And Josephus relating the story of his own supposed death, shows how all the city of Jerusalem continued a mourning for him thirty days.
This exposition (upon the supposition of alluding to that custome in mourning, and the allowance of those significations of the word Leviathan ) hath a cleare and a faire sense, respecting the series of the Text:
This exposition (upon the supposition of alluding to that custom in mourning, and the allowance of those significations of the word Leviathan) hath a clear and a fair sense, respecting the series of the Text:
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Job having so farre powred out a curse upon and lamented his night, he (as it were) calls for those to finish and conclude it, who traded in such kind of curses,
Job having so Far poured out a curse upon and lamented his night, he (as it were) calls for those to finish and conclude it, who traded in such kind of curses,
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not as if Job had any intendment to speake of the fish Leviathan, or to allude to fishing for Leviathan: but either because Heathens in those execrations, did invoke or provoke Leviathan, that is the Devill.
not as if Job had any intendment to speak of the Fish Leviathan, or to allude to fishing for Leviathan: but either Because heathens in those execrations, did invoke or provoke Leviathan, that is the devil.
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Let them curse it who curse the day, who are ready to raise up Leviathan, that is, Let those mourners, who sing that most passionate song of mourning, which begins with or is entitled Leviathan. It is ordinary among us, to call for a song,
Let them curse it who curse the day, who Are ready to raise up Leviathan, that is, Let those mourners, who sing that most passionate song of mourning, which begins with or is entitled Leviathan. It is ordinary among us, to call for a song,
and he alledgeth a proverbiall tradition for it out of Mariana, which he had received from a Jew, that it was forbidden upon the Feast-day to raise up Leviathan ;
and he allegeth a proverbial tradition for it out of Mariana, which he had received from a Jew, that it was forbidden upon the Feast day to raise up Leviathan;
That which favours their sense most, who keepe to the word Leviathan, is, that this booke speakes afterward of Leviathan, to shew the power of the creator, in that powerfull creature.
That which favours their sense most, who keep to the word Leviathan, is, that this book speaks afterwards of Leviathan, to show the power of the creator, in that powerful creature.
And I find the very same phrase of raysing or stirring up Leviathan, used in that place, chap. 41. ver. 10. None is so fierce that dare stirre (or raise) him up.
And I find the very same phrase of raising or stirring up Leviathan, used in that place, chap. 41. ver. 10. None is so fierce that Dare stir (or raise) him up.
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The Hebrew word which there we translate, stirre, in this third chapter is translated, raise Leviathan. Yet I rather encline to the latter exposition respecting mourning, both because it hath the authority of our English Bible to countenance it, our Translators putting mourning in the Text and Leviathan in the margin;
The Hebrew word which there we translate, stir, in this third chapter is translated, raise Leviathan. Yet I rather incline to the latter exposition respecting mourning, both Because it hath the Authority of our English bible to countenance it, our Translators putting mourning in the Text and Leviathan in the margin;
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As also, because it carries a clearer correspondence and agreement, both with Antecedents and consequents, both with the matter and with the frame of Jobs complaint and curse in this chapter.
As also, Because it carries a clearer correspondence and agreement, both with Antecedents and consequents, both with the matter and with the frame of Jobs complaint and curse in this chapter.
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But what overcame him, and answered all his doubts about the undertaking of such a worke? The Text in Peter resolves us, he loved the wages of unrighteousnesse.
But what overcame him, and answered all his doubts about the undertaking of such a work? The Text in Peter resolves us, he loved the wages of unrighteousness.
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and then we send to others, both private Christians and whole Congregations, desiring them to help us, to lend us their hearts and their tongues, their affections and their voices in that Angelicall worke, the praises of our God.
and then we send to Others, both private Christians and Whole Congregations, desiring them to help us, to lend us their hearts and their tongues, their affections and their voices in that Angelical work, the praises of our God.
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and finds his heart so much below his suite, that he calls out to all those, who have any holy skill in praying, pray for me, pray with me, the businesse is too bigge for me alone.
and finds his heart so much below his suit, that he calls out to all those, who have any holy skill in praying, pray for me, pray with me, the business is too big for me alone.
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Wee in this Nation have cause to feare such troubles, even such, as may cause us to invite the hearts and spirits, the bowels and compassions of all the Christians in the world to come and lament over us:
we in this nation have cause to Fear such Troubles, even such, as may cause us to invite the hearts and spirits, the bowels and compassions of all the Christians in the world to come and lament over us:
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And say, let such lament our day as lamented Jerusalem, let such lament it, as have lately lamented Germany, such as now lament the ruines and desolations of Ireland. Verse 9.
And say, let such lament our day as lamented Jerusalem, let such lament it, as have lately lamented Germany, such as now lament the ruins and desolations of Ireland. Verse 9.
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This Job wishes as the state of that night, Let the Starres thereof be darke, yea let it have no hope to see the Sun, that is, let it be an everlasting night.
This Job wishes as the state of that night, Let the Stars thereof be dark, yea let it have no hope to see the Sun, that is, let it be an everlasting night.
The Starres of the twi-light, are those resplendent Starres (so much observed by Astronomers and observable by the Vulgar) which shine in the evening and the morning.
The Stars of the twilight, Are those resplendent Stars (so much observed by Astronomers and observable by the vulgar) which shine in the evening and the morning.
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] The Hebrew is, Let it looke for light, and none, which is an usuall Illeipsis, we supply the word (have;) Let it looke for light and have none. Let it looke for light.
] The Hebrew is, Let it look for Light, and none, which is an usual Illeipsis, we supply the word (have;) Let it look for Light and have none. Let it look for Light.
He doth not only wish away, full, cleare and perfect light, but the dawning of the day, which is imperfect light, let not so much as the beginning or first moment of a morning succeed that night.
He does not only wish away, full, clear and perfect Light, but the dawning of the day, which is imperfect Light, let not so much as the beginning or First moment of a morning succeed that night.
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It is a very elegant expression, noting the first breakings of light, when the Sun peepes above the Horizon, which Poets call the Raies of light, streames of light,
It is a very elegant expression, noting the First breakings of Light, when the Sun peeps above the Horizon, which Poets call the Rays of Light, streams of Light,
As our Lord Christ the Sunne of righteousnesse, is said to rise with healing in his wings, (Mal. 4.2.) So the eye-lids of the morning, alluding to the Sun which is the eye of Heaven, and when the day dawneth, the eye-lids of Heaven open, the Sun awakens and looks out:
As our Lord christ the Sun of righteousness, is said to rise with healing in his wings, (Malachi 4.2.) So the eyelids of the morning, alluding to the Sun which is the eye of Heaven, and when the day dawneth, the eyelids of Heaven open, the Sun awakens and looks out:
These rayes of the Sun are compared to eye-lids, because like the eye-lids they twincle or move continually, darting themselves forth into the ayre and upon the earth.
These rays of the Sun Are compared to eyelids, Because like the eyelids they twincle or move continually, darting themselves forth into the air and upon the earth.
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and cryed through the lattesse, why is his chariot so long in coming? why tarry the wheeles of his chariot? She looked for a victorious successe and rich spoiles,
and cried through the lattesse, why is his chariot so long in coming? why tarry the wheels of his chariot? She looked for a victorious success and rich spoils,
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Have they not sped, have they not divided the prey? to every man a damsell or two, to Sisera a prey of divers colours, &c. This cut her to the heart, that she looked for great booty,
Have they not sped, have they not divided the prey? to every man a damsel or two, to Sisera a prey of diverse colours, etc. This Cut her to the heart, that she looked for great booty,
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That man is greatly burdened, from whom others expect much, but he who expects much, is in danger to be more burdened. Therefore David prayes, Psal. 119.116. Let me not be ashamed of my hope.
That man is greatly burdened, from whom Others expect much, but he who expects much, is in danger to be more burdened. Therefore David prays, Psalm 119.116. Let me not be ashamed of my hope.
As shame arises from doing a thing against knowne light and common principles, so also from loosing or suffering a thing against known hope and common expectation.
As shame arises from doing a thing against known Light and Common principles, so also from losing or suffering a thing against known hope and Common expectation.
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How would it augment our sorrowes, if we looking for these mercies should not have them? As it is a greater affliction to be miserable when we have been happy,
How would it augment our sorrows, if we looking for these Mercies should not have them? As it is a greater affliction to be miserable when we have been happy,
It provokes the Spirit of God to anger against us, when he looks for the fruits of his care and love in our obedience and findeth none, (Isa. 5.) God looked that his vineyard should have brought forth grapes,
It provokes the Spirit of God to anger against us, when he looks for the fruits of his care and love in our Obedience and finds none, (Isaiah 5.) God looked that his vineyard should have brought forth grapes,
As when the Apostle would have us abstaine from all evill, he exhorts to abstaine from the appearance of evill, (1 Thes. 5.) So here when Job would put his night quite out of hope to see a day, he saith, Let it not see (so much as) the dawning (that is, the least appearance) of the day. And this as it is the last,
As when the Apostle would have us abstain from all evil, he exhorts to abstain from the appearance of evil, (1 Thebes 5.) So Here when Job would put his night quite out of hope to see a day, he Says, Let it not see (so much as) the dawning (that is, the least appearance) of the day. And this as it is the last,
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How sicke then are they who are hopelesse, or who have quite lost their hope? Everlastingnesse is the head of the arrow, the sting and poison of all miseries;
How sick then Are they who Are hopeless, or who have quite lost their hope? Everlastingness is the head of the arrow, the sting and poison of all misery's;
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So, proportionably in any affliction of this life to be hopelesse of deliverance, to say it shall never end, I am in such a night as shall have no day, no not the dawning of a day, this is the utmost evill, the extremity of affliction.
So, proportionably in any affliction of this life to be hopeless of deliverance, to say it shall never end, I am in such a night as shall have no day, no not the dawning of a day, this is the utmost evil, the extremity of affliction.
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If any should check him with, why doest thou thus breath out complaints against the day of thy birth? why doest thou write such bitter things against the night of thy conception? He answereth as David did his bretheren in another case, 1 Sam. 17. Why, what have I done or spoken, Is there not a cause? Or as Ionah when God reproves him about his passion for the withered gourd, Doest thou well to be angry? Ionah replyes, Yes, I doe well to be angry even unto death, chap. 49. So saith Iob here to any that should rebuke him, with, doe you well to be thus angry with your day? Yes, I doe well to be angry with my day,
If any should check him with, why dost thou thus breath out complaints against the day of thy birth? why dost thou write such bitter things against the night of thy conception? He Answers as David did his brethren in Another case, 1 Sam. 17. Why, what have I done or spoken, Is there not a cause? Or as Jonah when God reproves him about his passion for the withered gourd, Dost thou well to be angry? Jonah replies, Yes, I do well to be angry even unto death, chap. 49. So Says Job Here to any that should rebuke him, with, do you well to be thus angry with your day? Yes, I do well to be angry with my day,
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There is cause I should curse that day and that night, which not hindering my conception or my birth, brought me forth upon the stage of the world, to act a part in all these sorrowes:
There is cause I should curse that day and that night, which not hindering my conception or my birth, brought me forth upon the stage of the world, to act a part in all these sorrows:
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But the day and the night did not hinder my conception or my birth, therefore I have cause, I have reason enough to breake out in such complaints and curse them.
But the day and the night did not hinder my conception or my birth, Therefore I have cause, I have reason enough to break out in such complaints and curse them.
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The first is this, When God layes that affliction of barrennesse upon the woman, he according to the phrase of Scripture, is said to shut up the wombe ;
The First is this, When God lays that affliction of Barrenness upon the woman, he according to the phrase of Scripture, is said to shut up the womb;
The Jewish Expositors render the meaning in the very words of this Text, that the Lord had shut up all the doores of the wombes of the house of Abimelech. And so likewise for fruitfulnesse, God is said to open the wombe, as Gen. 29.31.
The Jewish Expositors render the meaning in the very words of this Text, that the Lord had shut up all the doors of the wombs of the house of Abimelech. And so likewise for fruitfulness, God is said to open the womb, as Gen. 29.31.
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And when the Lord saw that Leah was hated, he opened her wombe, but Rachel was barren. Then, to shut the doores of the wombe, notes the power of God in denying,
And when the Lord saw that Leah was hated, he opened her womb, but Rachel was barren. Then, to shut the doors of the womb, notes the power of God in denying,
As the holy Ghost admirably and most elegantly describes the conception and formation of man in the wombe, Psal. 139.14, 15, 16. There are foure keyes of nature, all kept in the hand of God.
As the holy Ghost admirably and most elegantly describes the conception and formation of man in the womb, Psalm 139.14, 15, 16. There Are foure keys of nature, all kept in the hand of God.
though we have our houses and our hands full of them. Thirdly, The key of the Grave, Eze. 37.13. I will open your graves and cause you to come out of your graves.
though we have our houses and our hands full of them. Thirdly, The key of the Grave, Ezekiel 37.13. I will open your graves and cause you to come out of your graves.
We are so fast lockt up in death, that all the power in the world is not able to release us, till God speake the word and turne the key of the graves-doore.
We Are so fast locked up in death, that all the power in the world is not able to release us, till God speak the word and turn the key of the graves-doore.
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If when a Nation (as the nation of the Jewes then did) lyes in the grave of bondage and captivity, no man can unlock that doore without the key of Gods speciall providence;
If when a nation (as the Nation of the Jews then did) lies in the grave of bondage and captivity, no man can unlock that door without the key of God's special providence;
Which was shadowed in that ceremoniall law among the Jewes, of giving their first-borne unto God, as a thankefull acknowledgement, that the beginning of all propagation and increase was from him. Further observe,
Which was shadowed in that ceremonial law among the Jews, of giving their firstborn unto God, as a thankful acknowledgement, that the beginning of all propagation and increase was from him. Further observe,
Thou art he that tookest me out of my mothers wombe (saith David, ) And he apprehended the power of God so great in his naturall birth, that he from thence takes an argument to strengthen his faith, that God could doe any other thing for him, how hard soever.
Thou art he that tookest me out of my mother's womb (Says David,) And he apprehended the power of God so great in his natural birth, that he from thence Takes an argument to strengthen his faith, that God could do any other thing for him, how hard soever.
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As if he had said, great things are now attempted, but nothing can be perfected; great troubles are discovered, but we cannot be delivered by any humane power or policy;
As if he had said, great things Are now attempted, but nothing can be perfected; great Troubles Are discovered, but we cannot be Delivered by any humane power or policy;
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Who hath heard such a thing? who hath seene such things? shall the earth be made to bring forth in one day? or shall a Nation be borne at once? for assoone as Zion travailed, shee brought forth her children.
Who hath herd such a thing? who hath seen such things? shall the earth be made to bring forth in one day? or shall a nation be born At once? for As soon as Zion travailed, she brought forth her children.
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and Sion was easily delivered of a man-child, A glorious mercy, Isai, 66.8. You see how the holy Ghost paralels the working of great things for the Church, to the travaile of a woman;
and Sion was Easily Delivered of a Manchild, A glorious mercy, Isaiah, 66.8. You see how the holy Ghost parallels the working of great things for the Church, to the travail of a woman;
I have adventured to lengthen out this notion somewhat further then that hint in the Text doth well beare, only because we being a people now in strong travaile,
I have adventured to lengthen out this notion somewhat further then that hint in the Text does well bear, only Because we being a people now in strong travail,
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now the former evills are forgotten, they are hidden from mine eyes, As we use to say of great dangers, that they are imminent dangers, they hang over our heads,
now the former evils Are forgotten, they Are hidden from mine eyes, As we use to say of great dangers, that they Are imminent dangers, they hang over our Heads,
Now when Job subjoyneth sorrow to his birth, as if assoone as ever the doores were open for him to step into the world, the first object he met with was trouble,
Now when Job subjoineth sorrow to his birth, as if As soon as ever the doors were open for him to step into the world, the First Object he met with was trouble,
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He sees sorrow the first thing he sees. Sorrow is his first acquaintance. The connection is very close, Because it shut not up the doores of the wombe,
He sees sorrow the First thing he sees. Sorrow is his First acquaintance. The connection is very close, Because it shut not up the doors of the womb,
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Even as the sparkes flie upward, that explaines it to be so, as the sonnes of the Coale, (so the Hebrew) that is, sparkes assoone as ever they are borne out of the coale flie upward, and are presently ascending;
Even as the sparks fly upward, that explains it to be so, as the Sons of the Coal, (so the Hebrew) that is, sparks As soon as ever they Are born out of the coal fly upward, and Are presently ascending;
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why seeke ye peace in a land of trouble, and joy in a land of sorrow? These are reserved for us in our countrey which is above, expect them not here, for this is not your rest.
why seek you peace in a land of trouble, and joy in a land of sorrow? These Are reserved for us in our country which is above, expect them not Here, for this is not your rest.
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And when the Lord would shew how he was moved with the sufferings and knew the sorrowes of his people in Egypt, he doubles it upon this sense, I have seene, I have seene,
And when the Lord would show how he was moved with the sufferings and knew the sorrows of his people in Egypt, he doubles it upon this sense, I have seen, I have seen,
And as it is in pleasure-provoking objects, that which is a pleasure to the eye, will presently be a pleasure to the heart, a refreshing to our spirits:
And as it is in pleasure-provoking objects, that which is a pleasure to the eye, will presently be a pleasure to the heart, a refreshing to our spirits:
The joy of Heaven consists in vision, in seeing God as he is, (1 Joh. 3.2.) or in seeing face to face, (1 Cor. 13.12.) which is the vision beatificall.
The joy of Heaven consists in vision, in seeing God as he is, (1 John 3.2.) or in seeing face to face, (1 Cor. 13.12.) which is the vision beatifical.
Hence when Sarah-Abrahams wife was dead, Abraham thus bespeakes the people among whom he dwelt, If it be your mind that I should bury my dead out of my sight, &c. ( Gen. 23.8.) It did afflict the heart of Abraham with sorrow, to see the body of his deceased wife,
Hence when Sarah-Abrahams wife was dead, Abraham thus bespeaks the people among whom he dwelled, If it be your mind that I should bury my dead out of my sighed, etc. (Gen. 23.8.) It did afflict the heart of Abraham with sorrow, to see the body of his deceased wife,
It is very observable, that when Joseph would doe somewhat purposely to afflict and touch the heart of his bretheren with more remorse for their former unkindnesse unto him, the history saith, ( Gen. 42.24) that hee tooke from them Simeon, and bound him before their eyes ;
It is very observable, that when Joseph would do somewhat purposely to afflict and touch the heart of his brethren with more remorse for their former unkindness unto him, the history Says, (Gen. 42.24) that he took from them Simeon, and bound him before their eyes;
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He heard them in their private conference, whisper one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soule,
He herd them in their private conference, whisper one to Another, We Are verily guilty Concerning our brother, in that we saw the anguish of his soul,
and the lad be not with us, (seeing that his life is bound up in the lads life) It shall come to passe, that when he seeth that the lad is not with us, he will dye, ver.
and the lad be not with us, (seeing that his life is bound up in the lads life) It shall come to pass, that when he sees that the lad is not with us, he will die, ver.
The Lord threatens his people thus in case of disobedience, Deut. 28.31. Thine Oxe shall be slaine before thine eyes, thine Asse shall be violently taken away from before thy face.
The Lord threatens his people thus in case of disobedience, Deuteronomy 28.31. Thine Ox shall be slain before thine eyes, thine Ass shall be violently taken away from before thy face.
Thy sonnes and thy daughters shall be given to another people, &c. So that thou shalt be mad for the sight of thine eyes which thou shalt see, ver. 34. and ver. 67. he shewes what convulsions and divisions of spirit, the visions of the eye would bring upon them.
Thy Sons and thy daughters shall be given to Another people, etc. So that thou shalt be mad for the sighed of thine eyes which thou shalt see, ver. 34. and for. 67. he shows what convulsions and divisions of Spirit, the visions of the eye would bring upon them.
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The sight of the eye caused the feare of the heart, and both were as concauses of those distracting thoughts and wishes of hastening the morning to the evening,
The sighed of the eye caused the Fear of the heart, and both were as concauses of those distracting thoughts and wishes of hastening the morning to the evening,
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It followes, Why died I not from the wombe? why did not I give up the ghost when I came out of the belly? why did the knees prevent me, &c. These two verses containe a further aggravation of the former reason by three other steps.
It follows, Why died I not from the womb? why did not I give up the ghost when I Come out of the belly? why did the knees prevent me, etc. These two Verses contain a further aggravation of the former reason by three other steps.
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though I were borne, yet why did not I die so soone as ever I was borne? why died I not from the wombe? why gave I not up the ghost when I came out of the belly? Having received the discourtesie of a birth, death would have been a favour:
though I were born, yet why did not I die so soon as ever I was born? why died I not from the womb? why gave I not up the ghost when I Come out of the belly? Having received the discourtesy of a birth, death would have been a favour:
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Why did not I give up the ghost? ] The Hebrew is but one word, which costs us five in English, I give up the ghost, the word signifieth, that last act of those who are in the agonie of death;
Why did not I give up the ghost? ] The Hebrew is but one word, which costs us five in English, I give up the ghost, the word signifies, that last act of those who Are in the agony of death;
The word is conceived to note a willing cheerefull resignation of our selves in death, a dying without much reluctance or resistance, a being active in death rather then passive, we call it well a giving up the ghost.
The word is conceived to note a willing cheerful resignation of our selves in death, a dying without much reluctance or resistance, a being active in death rather then passive, we call it well a giving up the ghost.
Some apply it only to the death of the godly, (as Gen. 25.8. of Abraham, &c.) whose lives are not violently snatcht from them, but willingly surrendred.
some apply it only to the death of the godly, (as Gen. 25.8. of Abraham, etc.) whose lives Are not violently snatched from them, but willingly surrendered.
that is the meaning of those words, Why did the knees prevent me? why was there any care taken of me? why did the Midwife and the Assistant women take me upon their knees? why did they wash me, swathe me and bind me up? If they had not been so kind, it had been a kindnesse unto me,
that is the meaning of those words, Why did the knees prevent me? why was there any care taken of me? why did the Midwife and the Assistant women take me upon their knees? why did they wash me, swath me and bind me up? If they had not been so kind, it had been a kindness unto me,
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Why did the knees prevent me? or (which is a further step and the fift step by which this speech ascends) why the brests that I should suck? As if he had said,
Why did the knees prevent me? or (which is a further step and the fift step by which this speech ascends) why the breasts that I should suck? As if he had said,
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yet why was the brest presented to me? why was I layed to the brest? If they had kept me from sucking the brest, I should have suckt but little breath; I had died quickly.
yet why was the breast presented to me? why was I laid to the breast? If they had kept me from sucking the breast, I should have sucked but little breath; I had died quickly.
If any of these latter acts had been neglected, Job had died, and so escaped all these ensuing troubles of his life, sorrow had been hidden from his eyes.
If any of these latter acts had been neglected, Job had died, and so escaped all these ensuing Troubles of his life, sorrow had been hidden from his eyes.
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And it is observed (especially in these latter acts of this gradation) that Job alludes to the custome of those times, wherein unnaturall women left their children upon the cold earth, naked and helplesse, assoone as they were borne:
And it is observed (especially in these latter acts of this gradation) that Job alludes to the custom of those times, wherein unnatural women left their children upon the cold earth, naked and helpless, As soon as they were born:
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or casting them out, expose them to misery, or the casuall nursery of nature lent them by beasts, more mercifull then those beastly mothers, who would not afford them knees to prevent,
or casting them out, expose them to misery, or the casual nursery of nature lent them by beasts, more merciful then those beastly mother's, who would not afford them knees to prevent,
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As in that place, Ezek. 16.4, 5. the wofull condition of such an infant is exprest, to shadow out the sinfully polluted and woefuly helplesse estate of that people,
As in that place, Ezekiel 16.4, 5. the woeful condition of such an infant is expressed, to shadow out the sinfully polluted and woefully helpless estate of that people,
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The Heathen Romanes had a speciall goddesse or deity, whose name imported her care and office, that children when they were borne, should be taken up from the earth and set upon the knee.
The Heathen Romans had a special goddess or deity, whose name imported her care and office, that children when they were born, should be taken up from the earth and Set upon the knee.
And for the preventing of this unnaturall cruelty, (very frequent as it seemes amongst them) the Thebanes made an expresse law, that infants should not be neglected or cast out when they were borne,
And for the preventing of this unnatural cruelty, (very frequent as it seems among them) the Thebans made an express law, that Infants should not be neglected or cast out when they were born,
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So Job speakes of himselfe, Why died I not from the wombe? why did I not give up the ghost when I came out of my mothers belly? Or why was I not stifled in the wombe? why was ever that doore opened to let me into the world? I could have died as soone as I lived.
So Job speaks of himself, Why died I not from the womb? why did I not give up the ghost when I Come out of my mother's belly? Or why was I not stifled in the womb? why was ever that door opened to let me into the world? I could have died as soon as I lived.
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So the Apostle teacheth us, ( Rom. 5.14.) Death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adams transgression ;
So the Apostle Teaches us, (Rom. 5.14.) Death reigned from Adam to Moses, even over them that had not sinned After the similitude of Adams Transgression;
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if I had been destitute of these succours, then presently I should have been free among the dead, I should have been quiet and gone into silence. Thirdly, Observe,
if I had been destitute of these succours, then presently I should have been free among the dead, I should have been quiet and gone into silence. Thirdly, Observe,
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As it is with our spirituall life, so it is with our naturall, Our lives are hid with Christ in God, Col. 3.3. Of and from our selves we cannot subsist, either in grace or nature.
As it is with our spiritual life, so it is with our natural, Our lives Are hid with christ in God, Col. 3.3. Of and from our selves we cannot subsist, either in grace or nature.
why I was so angry with that day or night wherein I was conceived and borne, wherein I had that (to me unacceptable) mercy to be preserved and kept alive? This I subjoyne for the reason of it,
why I was so angry with that day or night wherein I was conceived and born, wherein I had that (to me unacceptable) mercy to be preserved and kept alive? This I subjoin for the reason of it,
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If none of those unwelcome favours or naturall rights had been done me, then, I had lien still, I had been quiet, I should have slept, I had been at rest, Either I should have been as one that never was,
If none of those unwelcome favours or natural rights had been done me, then, I had lain still, I had been quiet, I should have slept, I had been At rest, Either I should have been as one that never was,
And then he shews it in Rich-men and Princes, who load themselves with thick clay, who toile and moile all their days to heape up and amasse much wealth;
And then he shows it in Rich-men and Princes, who load themselves with thick clay, who toil and moil all their days to heap up and amass much wealth;
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It is applied likewise to the sleepe of death, 2 Sam. 7.12. Isa. 43.17. They shall lye downe, they shall not rise, (that is, they shall die, so the next words expound it) They are extinct, they are quenched as towe.
It is applied likewise to the sleep of death, 2 Sam. 7.12. Isaiah 43.17. They shall lie down, they shall not rise, (that is, they shall die, so the next words expound it) They Are extinct, they Are quenched as tow.
And been quiet. ] The word signifieth also to be silent, we may put both together, then had I lien still and been silent, and you know, death and the grave are called silence;
And been quiet. ] The word signifies also to be silent, we may put both together, then had I lain still and been silent, and you know, death and the grave Are called silence;
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like those that go down into the grave. And Hezekiah in his mourning describes that silence, Isa. 38.18. The grave cannot praise thee, death cannot celebrate thee.
like those that go down into the grave. And Hezekiah in his mourning describes that silence, Isaiah 38.18. The grave cannot praise thee, death cannot celebrate thee.
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and some to everlasting contempt, Dan. 12.2. Our friend Lazarus sleepeth, (saith Christ to his Disciples, J•h. 11.11.) but I goe that I may awake him out of sleepe.
and Some to everlasting contempt, Dan. 12.2. Our friend Lazarus Sleepeth, (Says christ to his Disciples, J•h. 11.11.) but I go that I may awake him out of sleep.
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He was rest and comfort to the old world, by preaching righteousnesse, even the righteousnesse which is by faith, which alone gives rest unto the soule,
He was rest and Comfort to the old world, by preaching righteousness, even the righteousness which is by faith, which alone gives rest unto the soul,
Having thus, foure words concurring in the same sense, we may here not unprofitably take notice of that elegant multiplication of words in the holy Scriptures.
Having thus, foure words concurring in the same sense, we may Here not unprofitably take notice of that elegant multiplication of words in the holy Scriptures.
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As first, when God would expresse a great deale of anger and wrath against a people, he speakes thus, (Isa. 14.22, 23.) I will rise up against them, saith the Lord of hostes,
As First, when God would express a great deal of anger and wrath against a people, he speaks thus, (Isaiah 14.22, 23.) I will rise up against them, Says the Lord of hosts,
and the resolvednesse of his judgement for the ruining of Babylon. The towring confused pride of the King of Babylon, is presented to us in such a heape of words, ( Isa. 14.13, 14.) heare the pure language of pride from that Kings heart;
and the resolvedness of his judgement for the ruining of Babylon. The towering confused pride of the King of Babylon, is presented to us in such a heap of words, (Isaiah 14.13, 14.) hear the pure language of pride from that Kings heart;
Thou hast said in thine heart, I will ascend into Heaven, I will exalt my throne above the Starres of God, I will sit also upon the mount of the Congregation, I will ascend above the heights of the clouds, I will be like the most High.
Thou hast said in thine heart, I will ascend into Heaven, I will exalt my throne above the Stars of God, I will fit also upon the mount of the Congregation, I will ascend above the heights of the Clouds, I will be like the most High.
When our Lord Christ would shew the extreame ignorance and darknesse of his Disciples, in those great Articles of his sufferings, death and resurrection, having taken the twelve unto him,
When our Lord christ would show the extreme ignorance and darkness of his Disciples, in those great Articles of his sufferings, death and resurrection, having taken the twelve unto him,
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So here, I should have lien still, and been quiet, I should have slept, and been at rest, and all to note the interrupted-quiet and tranquility of the grave. As if he had said;
So Here, I should have lain still, and been quiet, I should have slept, and been At rest, and all to note the interrupted-quiet and tranquillity of the grave. As if he had said;
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Blessed are the dead that die in the Lord, for they rest from their labours And they who die out of the Lord, rest from all that labour they have had in this world.
Blessed Are the dead that die in the Lord, for they rest from their labours And they who die out of the Lord, rest from all that labour they have had in this world.
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There is no worke, nor device, nor knowledge, nor wisedome in the grave whither thou goest, Eccles. 9.10. This life is a day of working, and death is a night of resting.
There is no work, nor device, nor knowledge, nor Wisdom in the grave whither thou goest, Eccles. 9.10. This life is a day of working, and death is a night of resting.
In the grave there is a fourth rest better then all these, a rest from sin, a rest from the drudgerie of Satan, a rest from the winnowings and buffetings of Satan;
In the grave there is a fourth rest better then all these, a rest from since, a rest from the drudgery of Satan, a rest from the winnowings and buffetings of Satan;
When Saul went to the witch of Endor for advise with Samuel, that Samuel, or the Devill in the appearance of Samuel, speakes as one disturb'd being raised from the grave;
When Saul went to the witch of Endor for Advice with Samuel, that Samuel, or the devil in the appearance of Samuel, speaks as one disturbed being raised from the grave;
When Christ came to the grave where Lazarus lay, the Text saith that Jesus wept. Why did Christ weepe saith Jerome, in comforting a mother that had lost her daughter? It is cleare that Christ wept over Lazarus that was dead,
When christ Come to the grave where Lazarus lay, the Text Says that jesus wept. Why did christ weep Says Jerome, in comforting a mother that had lost her daughter? It is clear that christ wept over Lazarus that was dead,
And it was the resolution of the third Toletane Councell, that Christ did not weepe over Lazarus because he was dead, but because he was to be raised up againe to feele the burdens and afflictions of this life:
And it was the resolution of the third Toletan Council, that christ did not weep over Lazarus Because he was dead, but Because he was to be raised up again to feel the burdens and afflictions of this life:
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Therefore we call those places where the dead are laid up and buried, dormitories or sleeping places. Both the Greek and Latine words meete in the same signification.
Therefore we call those places where the dead Are laid up and buried, dormitories or sleeping places. Both the Greek and Latin words meet in the same signification.
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Asserting that the soule is in a sleepe or slumber, that is, that the soule from the time of its disunion from the body untill the resurrection, lyes still without any motion or operation.
Asserting that the soul is in a sleep or slumber, that is, that the soul from the time of its disunion from the body until the resurrection, lies still without any motion or operation.
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but the soule can act of it selfe without the assistance of the body; as we may collect by many experiments while our bodies and soules are joyned together.
but the soul can act of it self without the assistance of the body; as we may collect by many experiments while our bodies and Souls Are joined together.
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How long, O Lord Holy and true, doest thou not judge and avenge our blood, &c. Rev. 6.9, 10. From all these texts and experiences we may conclude, that the soule wakes while the body sleepes that sleepe of death.
How long, Oh Lord Holy and true, dost thou not judge and avenge our blood, etc. Rev. 6.9, 10. From all these texts and experiences we may conclude, that the soul wakes while the body sleeps that sleep of death.
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Hence it may be questioned, Whether it be lawfull for us to wish or to desire, that had not come to passe, which we see come to passe ? And are we not bound to rest satisfied with the present and fore-past dispensations of God,
Hence it may be questioned, Whither it be lawful for us to wish or to desire, that had not come to pass, which we see come to pass? And Are we not bound to rest satisfied with the present and forepast dispensations of God,
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But to wish things otherwise then they are, as murmuring against and misliking Gods administration, or out of a tendernesse, because we suffer, is not only sinfull but abominable;
But to wish things otherwise then they Are, as murmuring against and misliking God's administration, or out of a tenderness, Because we suffer, is not only sinful but abominable;
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And yet with caution of due reverence to the Name of God, he gives us leave to debate the matter with him, both concerning the state of things in publike, and our own personall estates.
And yet with caution of due Reverence to the Name of God, he gives us leave to debate the matter with him, both Concerning the state of things in public, and our own personal estates.
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Thus while the Prophet Jeremie tooke liberty to pleade with God about the administrations of the world, he humbly praemises, Righteous art thou O Lord when I pleade with thee,
Thus while the Prophet Jeremiah took liberty to plead with God about the administrations of the world, he humbly premises, Righteous art thou Oh Lord when I plead with thee,
The Apostles spirit was raised to this heroick pitch, and somewhat above it, when he said, I rejoyce in my sufferings, Col. 1.24. (Joy is a degree beyond love) when he said, I take pleasure in reproaches, in necessities, in persecutions, in distresses for Christs sake, 2 Cor. 12.10. (Pleasure is a degree beyond joy.) But especially when he said, I glory in tribulations, Rom. 5.3. And God forbid that I should glory (in any thing else) save in the crosse of our Lord Jesus Christ, Gal. 6.14. To glory in a thing is more then to take pleasure in it.
The Apostles Spirit was raised to this heroic pitch, and somewhat above it, when he said, I rejoice in my sufferings, Col. 1.24. (Joy is a degree beyond love) when he said, I take pleasure in Reproaches, in necessities, in persecutions, in Distresses for Christ sake, 2 Cor. 12.10. (Pleasure is a degree beyond joy.) But especially when he said, I glory in tribulations, Rom. 5.3. And God forbid that I should glory (in any thing Else) save in the cross of our Lord jesus christ, Gal. 6.14. To glory in a thing is more then to take pleasure in it.
It was called the provocation, when the people of Israel made such distrusting complaints, Psal. 95.8. Harden not your hearts as in the provocation in the day of temptation in the wildernesse.
It was called the provocation, when the people of Israel made such distrusting complaints, Psalm 95.8. Harden not your hearts as in the provocation in the day of temptation in the Wilderness.
And that the provocation lay in their unbeleefe, the Apostle is expresse, Heb, 3. where quoting this text of the Psalme, he concludes his whole discourse thus, ver. 19. So we see they could not enter in because of unbeliefe.
And that the provocation lay in their unbelief, the Apostle is express, Hebrew, 3. where quoting this text of the Psalm, he concludes his Whole discourse thus, ver. 19. So we see they could not enter in Because of unbelief.
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If we mixe faith with our teares, and while we bemoane our condition, yet beleeve, that God is good and good to us, that God is alsufficient, and alsufficient to deliver us;
If we mix faith with our tears, and while we bemoan our condition, yet believe, that God is good and good to us, that God is All-sufficient, and All-sufficient to deliver us;
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First, An everlasting staine and guilt of sin lying upon the soule. Secondly, The everlasting wrath and displeasure of God powred out upon the whole man.
First, an everlasting stain and guilt of since lying upon the soul. Secondly, The everlasting wrath and displeasure of God poured out upon the Whole man.
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And without doubt it will be the eternall desire of the damned (and that desire is both a part and an encrease of their misery) that they never had been,
And without doubt it will be the Eternal desire of the damned (and that desire is both a part and an increase of their misery) that they never had been,
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Now to shut up and resolve the question, as to the ground of it, Jobs complaint in this Text, I say, Job was only in the present feeling of temporall troubles,
Now to shut up and resolve the question, as to the ground of it, Jobs complaint in this Text, I say, Job was only in the present feeling of temporal Troubles,
There the wicked cease from troubling, and there the weary be at rest. There the prisoners rest together, they heare not the voice of the oppressour, &c. FRom the 10th. verse of this Chapter to the end of the 19th, we have shewed you, that Job layeth downe the cause of his former bitternesse and complainings against his day. At the 10th. verse he is angry because it hindred not his conception and his birth; And at the 13th. he giveth a further cause of that cause, For then (saith he) I should have been at rest.
There the wicked cease from troubling, and there the weary be At rest. There the Prisoners rest together, they hear not the voice of the oppressor, etc. FRom the 10th. verse of this Chapter to the end of the 19th, we have showed you, that Job Layeth down the cause of his former bitterness and complainings against his day. At the 10th. verse he is angry Because it hindered not his conception and his birth; And At the 13th. he gives a further cause of that cause, For then (Says he) I should have been At rest.
With Kings. ] The word here used, properly noteth such as rule by Law, such as are opposed to Tyrants, who rule according to the dictates of their own will.
With Kings. ] The word Here used, properly notes such as Rule by Law, such as Are opposed to Tyrants, who Rule according to the dictates of their own will.
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Now when Job had named these eminent persons, Kings and Counsellours, he addeth somewhat further by way of their description, he giveth as it were a character of them from their studies and imployments, With Kings and Counsellours of the earth, which build desolate places for themselves.
Now when Job had nam these eminent Persons, Kings and Counsellors, he adds somewhat further by Way of their description, he gives as it were a character of them from their studies and employments, With Kings and Counsellors of the earth, which built desolate places for themselves.
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Hence the name of the Mount Horeb, Exod. 3.1. called so from drinesse, because there was no water, Deut. 8.15. The same word also signifies, a sword ;
Hence the name of the Mount Horeb, Exod 3.1. called so from dryness, Because there was no water, Deuteronomy 8.15. The same word also signifies, a sword;
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First, Some take it for an expression of vast and mighty buildings, Pallaces and houses of such largenesse and content, that when great Princes and Kings have their full retinue and families in them, they can scarce be seen:
First, some take it for an expression of vast and mighty buildings, Palaces and houses of such largeness and content, that when great Princes and Kings have their full retinue and families in them, they can scarce be seen:
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Others by these desolate places, conceive that Job meaneth Forrests and Parkes, places of pleasure, which Kings and great men use to build and make up for delight and recreation.
Others by these desolate places, conceive that Job means Forests and Parks, places of pleasure, which Kings and great men use to built and make up for delight and recreation.
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and retire when they please from the throng of the multitude; It is said concerning Solomon, 1 King. 7.2. that after he had built the Temple and his own house for his Kingly residence, he built a house in the Forrest of Lebanon ;
and retire when they please from the throng of the multitude; It is said Concerning Solomon, 1 King. 7.2. that After he had built the Temple and his own house for his Kingly residence, he built a house in the Forest of Lebanon;
Kings and Counsellours are of such wealth and power, that they can alter the most desolate and ruinous places, into delicate edifices and stately dwellings.
Kings and Counsellors Are of such wealth and power, that they can altar the most desolate and ruinous places, into delicate Edifices and stately dwellings.
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And good Joseph of Arimathea had made himselfe a sepulcher in a rock, Math. 27.60. And it is said of Absolom, 2 Sam. 18.18. That in his life time he had taken and reared up a pillar, (that is, he had artificially raised a great pile of goodly stones) in the Kings dale, For he said, I have no sonne to keepe my name in remembrance;
And good Joseph of Arimathea had made himself a sepulcher in a rock, Math. 27.60. And it is said of Absalom, 2 Sam. 18.18. That in his life time he had taken and reared up a pillar, (that is, he had artificially raised a great pile of goodly stones) in the Kings dale, For he said, I have no son to keep my name in remembrance;
The holy Ghost (I say) to shew this, presently subjoynes in the sacred story, Now Absolom in his life time, &c. As if he had said, Doe ye observe how this ambitious Prince was buried,
The holy Ghost (I say) to show this, presently subjoins in the sacred story, Now Absalom in his life time, etc. As if he had said, Do you observe how this ambitious Prince was buried,
This man had prepared himselfe another kind of monument, even a sumptuous pillar, &c. So that under or by that pillar, he had archt a curious vault for himselfe to be buried in, called Absaloms place, namely his burying place.
This man had prepared himself Another kind of monument, even a sumptuous pillar, etc. So that under or by that pillar, he had arched a curious vault for himself to be buried in, called Absaloms place, namely his burying place.
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So that the word which we translate desolate places, being also in other places used for the grave or a place of buriall, we may very well expound it so here, that desolate places are the graves or sepulchers of Kings, and Princes, and Counsellours of the earth ;
So that the word which we translate desolate places, being also in other places used for the grave or a place of burial, we may very well expound it so Here, that desolate places Are the graves or sepulchers of Kings, and Princes, and Counsellors of the earth;
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Kings and Counsellours have stately Funerals, but when their subjects or friends, favourites or flatterers have brought them to the tombe and opened the doore of the grave, they goe no further, they will not goe in with them,
Kings and Counsellors have stately Funerals, but when their subject's or Friends, favourites or Flatterers have brought them to the tomb and opened the door of the grave, they go no further, they will not go in with them,
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Secondly, Graves may be called desolate places, because Tombes and Sepulchres were in desolate places, they were made in some high Mountaine or caved Valley, in some place remote from the company and habitations of the living;
Secondly, Graves may be called desolate places, Because Tombs and Sepulchres were in desolate places, they were made in Some high Mountain or caved Valley, in Some place remote from the company and habitations of the living;
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and therefore properly called desolate places. It is observed, that among the Romans, the first Emperour that was buried in Rome was Traian. And the law of the twelve Tables did prohibit both the buriall and the burning of the dead within the City.
and Therefore properly called desolate places. It is observed, that among the Roman, the First Emperor that was buried in Room was Trajan. And the law of the twelve Tables did prohibit both the burial and the burning of the dead within the city.
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So then it is cleare, that anciently Tombes and Monuments were erected in desolate places, and that great cost was bestowed in building and beautifying of them;
So then it is clear, that anciently Tombs and Monuments were erected in desolate places, and that great cost was bestowed in building and beautifying of them;
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Princes that had gold. Therefore Solomon that wise Prince saith of himselfe, Eccles, 2.8. And he putteth it among his Princely workes, I gathered me also silver and gold,
Princes that had gold. Therefore Solomon that wise Prince Says of himself, Eccles, 2.8. And he putteth it among his Princely works, I gathered me also silver and gold,
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As if he had said, I am but a poore man, a man of a weake estate, Princes must have treasure and great estates to beare up the dignity of their places;
As if he had said, I am but a poor man, a man of a weak estate, Princes must have treasure and great estates to bear up the dignity of their places;
The Romane story tells us, that when two great Consulls stood in competition for a great employment in the affaires of that Common-wealth, One of the Senators being as'kt upon which of the two he would bestow his vote, Answered, upon neither:
The Roman story tells us, that when two great Consuls stood in competition for a great employment in the affairs of that Commonwealth, One of the Senators being as'kt upon which of the two he would bestow his vote, Answered, upon neither:
Therefore, as before Job joyned Counsellours with Kings, so here he joyneth gold with Princes; The next expedient for Princes to counsell and wisedome, are gold and treasures.
Therefore, as before Job joined Counsellors with Kings, so Here he Joineth gold with Princes; The next expedient for Princes to counsel and Wisdom, Are gold and treasures.
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We find indeed, that God gives it in charge to the Kings of Israel, concerning their gathering of treasures, that they should not be excessive, ( Deut: 17.17.) Neither shall he greatly multiply to himselfe silver and gold, He doth not say, your Prince or your King shall not multiply silver or gold,
We find indeed, that God gives it in charge to the Kings of Israel, Concerning their gathering of treasures, that they should not be excessive, (Deuteronomy: 17.17.) Neither shall he greatly multiply to himself silver and gold, He does not say, your Prince or your King shall not multiply silver or gold,
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or thinke he never hath enough, he shall not greatly doe it, but let him be carefull to doe it proportionably to his occasions either of peace or warre.
or think he never hath enough, he shall not greatly do it, but let him be careful to do it proportionably to his occasions either of peace or war.
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Then againe, (That we may keepe in this clause to the exposition given in the last, of the desolate places, ) we may understand by the houses that these Princes filled with treasure, the graves, the Tombes wherein they were buried;
Then again, (That we may keep in this clause to the exposition given in the last, of the desolate places,) we may understand by the houses that these Princes filled with treasure, the graves, the Tombs wherein they were buried;
And it is the language of Scripture, to call the grave a house, mans house. Two Texts I will give you for it, one out of this booke, Job 30.23. where Job speaking of the grave, calleth it the house appointed for all living ; And Eccles. 12.5. where Solomon calls it our long home, Man dieth, and goeth to his long home ;
And it is the language of Scripture, to call the grave a house, men house. Two Texts I will give you for it, one out of this book, Job 30.23. where Job speaking of the grave, calls it the house appointed for all living; And Eccles. 12.5. where Solomon calls it our long home, Man Dieth, and Goes to his long home;
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God is called the rock of ages, because he is an everlasting strength, Isa. 26.4. The grave is called an house of age, because it is a very lasting house,
God is called the rock of ages, Because he is an everlasting strength, Isaiah 26.4. The grave is called an house of age, Because it is a very lasting house,
So then the grave is likewise called an house, the house of all living, because thither every one that is living is travailing, man travailes to the grave as to his house;
So then the grave is likewise called an house, the house of all living, Because thither every one that is living is travailing, man travails to the grave as to his house;
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Princes (saith Job) that had gold, and this is one use they make of it, they fill their houses, that is, their graves or their tombes with this treasure.
Princes (Says Job) that had gold, and this is one use they make of it, they fill their houses, that is, their graves or their tombs with this treasure.
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According to this interpretation, the meaning of Job may be thus represented, If I had died before, and had been buried poorely and obscurely, yet I should have done as well as Kings and Counsellours, who with vast expence of treasure build stately Tombes for themselves,
According to this Interpretation, the meaning of Job may be thus represented, If I had died before, and had been buried poorly and obscurely, yet I should have done as well as Kings and Counsellors, who with vast expense of treasure built stately Tombs for themselves,
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That it was a custome to put in much treasure into Tombes, is observed by Josephus in his 13th. book of Antiquities and 15th. chapter, shewing how Hircanus opened Davids Sepulcher, and tooke out three thousand Talents; And in his 16th.
That it was a custom to put in much treasure into Tombs, is observed by Josephus in his 13th. book of Antiquities and 15th. chapter, showing how Hircanus opened Davids Sepulcher, and took out three thousand Talents; And in his 16th.
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but found only some precious garments, &c. And the story is famous out of Herodotus concerning Semiramis, That she having built a stately Tombe, makes this inscription upon it, Whatsoever King shall succeed here and wants money, let him open this Tombe and he shall have enough to serve his turne ;
but found only Some precious garments, etc. And the story is famous out of Herodotus Concerning Semiramis, That she having built a stately Tomb, makes this inscription upon it, Whatsoever King shall succeed Here and Wants money, let him open this Tomb and he shall have enough to serve his turn;
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Which Darius in afterages being in streights for want of treasure attempting to doe, in stead of money found only this reproofe written and laid up there.
Which Darius in afterages being in straights for want of treasure attempting to do, in stead of money found only this reproof written and laid up there.
and the bones of the Priests, and the bones of the Prophets, &c. out of their graves, chap. 8.1. It is conceived that the reason why the Chaldeans digg'd up and raked in the graves of the Jewes, was not so much from cruelty as from covetousnesse:
and the bones of the Priests, and the bones of the prophets, etc. out of their graves, chap. 8.1. It is conceived that the reason why the Chaldeans dug up and raked in the graves of the Jews, was not so much from cruelty as from covetousness:
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Or this might be as a just punishment of that grredinesse after gaine, so eminent in the Jewes, that the Prophet in the very Chapter where this is threatned, chargeth them thus, ver. 10. Every one from the least to the greatest, is given to covetousnesse.
Or this might be as a just punishment of that grredinesse After gain, so eminent in the Jews, that the Prophet in the very Chapter where this is threatened, charges them thus, ver. 10. Every one from the least to the greatest, is given to covetousness.
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Here are Kings, men that have great power; Counsellours, men full of wisedome; Princes that have riches, so much gold that they can stuffe their graves with it,
Here Are Kings, men that have great power; Counsellors, men full of Wisdom; Princes that have riches, so much gold that they can stuff their graves with it,
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Righteousnesse delivereth from death, why, shall not righteous men die? Surely Job might have said, with righteous men, with holy men should I have rested, with Abraham, with Isaac and with Jacob, these are in the grave, death seaz'd on them as well as other Princes, and Kings and Counsellours;
Righteousness Delivereth from death, why, shall not righteous men die? Surely Job might have said, with righteous men, with holy men should I have rested, with Abraham, with Isaac and with Jacob, these Are in the grave, death seized on them as well as other Princes, and Kings and Counsellors;
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Secondly, When Job speakes of Kings, and Counsellours and Princes, these great men of the world, he sheweth us what their study and businesse for the most part is in the world, it is about worldly things;
Secondly, When Job speaks of Kings, and Counsellors and Princes, these great men of the world, he shows us what their study and business for the most part is in the world, it is about worldly things;
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They build desolate places, they have gold, they fill their houses with treasure ; These are their employments, the current of their cares and endeavours runs out this way. Hence observe,
They built desolate places, they have gold, they fill their houses with treasure; These Are their employments, the current of their Cares and endeavours runs out this Way. Hence observe,
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That the thoughts of the greatest and wisest of the world, are usually but for and about the world, The poore receive the gospell, and the rich receive the world.
That the thoughts of the greatest and Wisest of the world, Are usually but for and about the world, The poor receive the gospel, and the rich receive the world.
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By feare, by uprightnesse, by justice, as Job in the first chapter of this Booke, by meeknesse, as Moses, &c. by the heavenlinesse of their spirits and conversations:
By Fear, by uprightness, by Justice, as Job in the First chapter of this Book, by meekness, as Moses, etc. by the heavenliness of their spirits and conversations:
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as if all their provisions were laid in for this world, so it followes, who have their portion in this life, ver. 14. It is a sad thing to have received our portion, It is said of the rich man, Sonne, remember that thou in thy life time receivedst thy good things, thou hast had thy portion. In Psal. 49.11.
as if all their provisions were laid in for this world, so it follows, who have their portion in this life, ver. 14. It is a sad thing to have received our portion, It is said of the rich man, Son, Remember that thou in thy life time Received thy good things, thou hast had thy portion. In Psalm 49.11.
It is somewhat a strange kind of speaking, to say, their inward thoughts, for there are no thoughts but inward, thoughts are all wrought in the secret shop of the heart.
It is somewhat a strange kind of speaking, to say, their inward thoughts, for there Are no thoughts but inward, thoughts Are all wrought in the secret shop of the heart.
As the story saith of Queen Mary, when she died, she had them open her and they should finde Calice at her heart, It was a pitifull case, that a rotten Towne should lie (where Christ ought) at the heart of such a Princesse;
As the story Says of Queen Marry, when she died, she had them open her and they should find Calice At her heart, It was a pitiful case, that a rotten Town should lie (where christ ought) At the heart of such a Princess;
he hath thoughts upon the world, but (if I may so speake) they are his outward thoughts, not his inward thoughts: That which lies neerest his heart, his inward thoughts are for Heaven:
he hath thoughts upon the world, but (if I may so speak) they Are his outward thoughts, not his inward thoughts: That which lies nearest his heart, his inward thoughts Are for Heaven:
the Apostle might well say, Not many wise, nor many rich, nor many noble are called, the thoughts of wise Counsellours, of potent Kings and rich Princes, are legible in their actions.
the Apostle might well say, Not many wise, nor many rich, nor many noble Are called, the thoughts of wise Counsellors, of potent Kings and rich Princes, Are legible in their actions.
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But what care did these take for their poore soules in the meane time, where they should lie? Had they taken order what should become of their soules? When all things are disposed of, this choice peece for the most part is left undisposed of, unprovided for;
But what care did these take for their poor Souls in the mean time, where they should lie? Had they taken order what should become of their Souls? When all things Are disposed of, this choice piece for the most part is left undisposed of, unprovided for;
While their bodies are assured of a resting place, they may say of and to their departing soules (as that trembling Emperour bespake his) O our poore fleeting wandring soules,
While their bodies Are assured of a resting place, they may say of and to their departing Souls (as that trembling Emperor bespoke his) Oh our poor fleeting wandering Souls,
All that rich worldlings, and ungodly great ones can say when they die, is, We know when the earthly house of this Tabernacle shall be dissolved, we have a building of man, a stately Tombe made with hands,
All that rich worldlings, and ungodly great ones can say when they die, is, We know when the earthly house of this Tabernacle shall be dissolved, we have a building of man, a stately Tomb made with hands,
And often he settles the businesse so, that he can say, I know that when this house of my body is taken downe, I have a building, &c. And he can say, I know, with farre greater assurance then any worldly man, who hath sealed it in his will, that thus and thus his body shall be entombed.
And often he settles the business so, that he can say, I know that when this house of my body is taken down, I have a building, etc. And he can say, I know, with Far greater assurance then any worldly man, who hath sealed it in his will, that thus and thus his body shall be entombed.
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Job having thus paraleld or compared himselfe in death, with Kings, Counsellours and Princes, notwithstanding all their pompous funeralls and curious Tombes, passeth as it were in the next verse to the other extreame. Verse 16.
Job having thus paralleled or compared himself in death, with Kings, Counsellors and Princes, notwithstanding all their pompous funerals and curious Tombs, passes as it were in the next verse to the other extreme. Verse 16.
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As if he had said, if any thinke that I have strained too high in making my selfe equall in death with Kings, &c. yet surely I should have beene as those, that never knew themselves to be in this world,
As if he had said, if any think that I have strained too high in making my self equal in death with Kings, etc. yet surely I should have been as those, that never knew themselves to be in this world,
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And the same word is used in the Hebrew, to signifie a Giant; There were (Nephilim) Giants in the earth in those dayes, Gen. 6.4. and the reason why they are so called, is as some apprehend, because they were Apostates, such as fell off from God, from true worship and Religion:
And the same word is used in the Hebrew, to signify a Giant; There were (Nephilim) Giants in the earth in those days, Gen. 6.4. and the reason why they Are so called, is as Some apprehend, Because they were Apostates, such as fell off from God, from true worship and Religion:
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Or because they did fall upon men, as that phrase is applied to cruell men, they did fall upon the poore, So the word is used, chap. 1. ver. 15. of this Booke, The Sabeans fell upon Jobs Oxen, &c, They who fall from God by impiety, will quickly fall upon men by cruelty.
Or Because they did fallen upon men, as that phrase is applied to cruel men, they did fallen upon the poor, So the word is used, chap. 1. ver. 15. of this Book, The Sabeans fell upon Jobs Oxen, etc., They who fallen from God by impiety, will quickly fallen upon men by cruelty.
Now Paul calleth himselfe an untimely birth, to suite the humble thoughts which he had of himselfe, with an humble expression of himselfe, which reason he seemes to give in the next words, ver. 9. For I am the least of the Apostles, that am not meete to be called an Apostle, &c. Even as an untimely birth is not fit to be called a birth;
Now Paul calls himself an untimely birth, to suit the humble thoughts which he had of himself, with an humble expression of himself, which reason he seems to give in the next words, ver. 9. For I am the least of the Apostles, that am not meet to be called an Apostle, etc. Even as an untimely birth is not fit to be called a birth;
So saith he, I am as a poore abortive, as a child borne out of due time, I am the least of the Apostles, and I am lesse then the least of all Saints, Ephes. 3.8. I am not come to that stature and growth of a timely birth.
So Says he, I am as a poor abortive, as a child born out of due time, I am the least of the Apostles, and I am less then the least of all Saints, Ephesians 3.8. I am not come to that stature and growth of a timely birth.
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there is no remembrance of their forme or likenesse, therefore Salomon speaking of an untimely birth, Eccles. 6.4. thus describes it, He commeth in with vanity and departeth in darkenesse, and his name shall be covered with darkenesse.
there is no remembrance of their Form or likeness, Therefore Solomon speaking of an untimely birth, Eccles. 6.4. thus describes it, He comes in with vanity and departeth in darkness, and his name shall be covered with darkness.
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The Prophet brings in Rachel, weeping for her children, and would not be comforted, because they were not, Jer. 31.15. that is, because they were dead.
The Prophet brings in Rachel, weeping for her children, and would not be comforted, Because they were not, Jer. 31.15. that is, Because they were dead.
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In the one Job intending such as are borne before time, which births, are commonly called abortions or miscarriages. And in the other, those who die in the birth, who are commonly called still-borne. The word which is here used for an infant, signifies properly a weaned infant,
In the one Job intending such as Are born before time, which births, Are commonly called abortions or miscarriages. And in the other, those who die in the birth, who Are commonly called stillborn. The word which is Here used for an infant, signifies properly a weaned infant,
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and though they have gone with it a long time, and are ready to bring it forth, yet in Psal. 58.8. saith he, let them be (that is, let their counsels and designes be) like the untimely birth of a woman, that they may not see the Sunne, that is, let them be dashed and blasted, let them never bring forth their poisonous brood to the hurt and trouble of the world.
and though they have gone with it a long time, and Are ready to bring it forth, yet in Psalm 58.8. Says he, let them be (that is, let their Counsels and designs be) like the untimely birth of a woman, that they may not see the Sun, that is, let them be dashed and blasted, let them never bring forth their poisonous brood to the hurt and trouble of the world.
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I should certainely have had rest in death, for in death, even they who have been most vexed, who have had least rest, who have been even restlesse in the world, they have found rest in death, this he cleares by a further induction, in the 17, 18, 19, verses.
I should Certainly have had rest in death, for in death, even they who have been most vexed, who have had least rest, who have been even restless in the world, they have found rest in death, this he clears by a further induction, in the 17, 18, 19, Verses.
The small and great are there, and the servant is free from his master. When he had spoken of the rest of death, concerning those great and mighty ones,
The small and great Are there, and the servant is free from his master. When he had spoken of the rest of death, Concerning those great and mighty ones,
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So that when Job saith, There the wicked are at rest, he meanes those who had beene restlesse in sin, who could not sleepe till they had done mischiefe,
So that when Job Says, There the wicked Are At rest, he means those who had been restless in since, who could not sleep till they had done mischief,
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The Prophet describes them to be like the troubled sea which cannot rest, ( Isa. 57.20.) The proper signification of the word (wicked) in the Hebrew, is the word unquiet, vexatious, or without rest; 1 Sam. 14.47. Wheresoever Saul turned himselfe he vexed the enemy. So Job. 34.29.
The Prophet describes them to be like the troubled sea which cannot rest, (Isaiah 57.20.) The proper signification of the word (wicked) in the Hebrew, is the word unquiet, vexatious, or without rest; 1 Sam. 14.47. Wheresoever Saul turned himself he vexed the enemy. So Job. 34.29.
of these it is properly that Job speakes here, these troublers of themselves, and troublers of Israel, these whom the Lord shall trouble this day, or one day:
of these it is properly that Job speaks Here, these troublers of themselves, and troublers of Israel, these whom the Lord shall trouble this day, or one day:
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The word, you see, in the Hebrew, hath a neere affinity in sound and sense with our English word raging, and we translate it so, Psal. 2. Why doe the heathen rage? It is the same word;
The word, you see, in the Hebrew, hath a near affinity in found and sense with our English word raging, and we translate it so, Psalm 2. Why do the heathen rage? It is the same word;
Wicked men are not only sinfull, but they are mad in their sin; As Paul speakes of himselfe before his conversion, I punished them oft in every Synagogue,
Wicked men Are not only sinful, but they Are mad in their since; As Paul speaks of himself before his conversion, I punished them oft in every Synagogue,
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they can doe any thing better, then be quiet, they have not strength enough to sit still, they cannot rest. King Ahab had this apprehension of Elijah, (1 King. 18.17.) when the kingdome of Israel was full of trouble, (for God did vex them with great adversity.) Art not thou he (saith Ahab) that troublest Israel? No saith Elijah, (who could make up a better judgement then Ahab in that point) I am not he that troubleth Israel, but it is thou and thy fathers house.
they can do any thing better, then be quiet, they have not strength enough to fit still, they cannot rest. King Ahab had this apprehension of Elijah, (1 King. 18.17.) when the Kingdom of Israel was full of trouble, (for God did vex them with great adversity.) Art not thou he (Says Ahab) that troublest Israel? No Says Elijah, (who could make up a better judgement then Ahab in that point) I am not he that Troubles Israel, but it is thou and thy Father's house.
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they are troublers of their own families, troublers of the places and Cities where they live, the troublers of a whole Kingdome, troublers of the Churches of Christ,
they Are troublers of their own families, troublers of the places and Cities where they live, the troublers of a Whole Kingdom, troublers of the Churches of christ,
Secondly, Taking the latter words of this verse, (There the weary be at rest, ) for those wicked men who are wearied by troubling others, we may observe,
Secondly, Taking the latter words of this verse, (There the weary be At rest,) for those wicked men who Are wearied by troubling Others, we may observe,
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and they are frequently expressed in Scripture as wearying themselves, sometimes as weary of themselves, so Jer. 9.5. They weary themselves to commit iniquity ;
and they Are frequently expressed in Scripture as wearying themselves, sometime as weary of themselves, so Jer. 9.5. They weary themselves to commit iniquity;
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And thou art wearied in the multitude of thy counsels, Isa. 47.13. Thou art wearied in the greatnesse of thy way, Isa. 57.10. and that was but a way of troubling the Church;
And thou art wearied in the multitude of thy Counsels, Isaiah 47.13. Thou art wearied in the greatness of thy Way, Isaiah 57.10. and that was but a Way of troubling the Church;
It is observed of Antiochus Epiphanes, that famous troubler of the Church, (by him that hath written the Itinerary of the Saints ) that he did undertake more troublesome journeyes,
It is observed of Antiochus Epiphanes, that famous troubler of the Church, (by him that hath written the Itin of the Saints) that he did undertake more troublesome journeys,
and went upon more hazardous designes, meerely to trouble, and vex, and oppose the Church of the Jewes, then ever any of his predecessors did about any other conquest or noble enterprise;
and went upon more hazardous designs, merely to trouble, and vex, and oppose the Church of the Jews, then ever any of his predecessors did about any other conquest or noble enterprise;
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and therefore he concludes the story of him, with this generall truth concerning persecutors, All such wicked men goe with more trouble to eternall death,
and Therefore he concludes the story of him, with this general truth Concerning persecutors, All such wicked men go with more trouble to Eternal death,
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Solomon saith, that a good man is mercifull to his beast, but a wicked man is unmercifull to himselfe, he will tire himselfe more then a good man will tire his beast.
Solomon Says, that a good man is merciful to his beast, but a wicked man is unmerciful to himself, he will tire himself more then a good man will tire his beast.
This is a certaine truth, he that will follow sinne and serve his own lusts, (especially the lust of pride and oppression, whosoever serveth those lusts) serveth a hard master, a master that will make him toile,
This is a certain truth, he that will follow sin and serve his own Lustiest, (especially the lust of pride and oppression, whosoever serves those Lustiest) serves a hard master, a master that will make him toil,
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they never give it over, nothing but death can suspend and stop nature. There are indeed two cases wherein wicked men cease troubling, while they live.
they never give it over, nothing but death can suspend and stop nature. There Are indeed two cases wherein wicked men cease troubling, while they live.
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and declined the governement (not because he was weary of persecuting, but he was weary of being disappointed,) Because he saw he could not hatch that which he had long brooded,
and declined the government (not Because he was weary of persecuting, but he was weary of being disappointed,) Because he saw he could not hatch that which he had long brooded,
Being thus out of hope to doe all the mischiefe he intended, he puts himselfe out of power to doe that mischiefe, resignes the Empire. A second case, wherein wicked men cease troubling, is,
Being thus out of hope to do all the mischief he intended, he puts himself out of power to do that mischief, resignes the Empire. A second case, wherein wicked men cease troubling, is,
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sometimes they bring their worke to such perfection, to such a period, that they thinke they have attained all, all their plots have taken, all's theirs;
sometime they bring their work to such perfection, to such a Period, that they think they have attained all, all their plots have taken, all's theirs;
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But otherwise except in these two cases, they never cease from troubling; therefore the Apostle Paul, Gal. 5.12. prayeth, that they which trouble them, might even be cut off:
But otherwise except in these two cases, they never cease from troubling; Therefore the Apostle Paul, Gal. 5.12. Prayeth, that they which trouble them, might even be Cut off:
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The Psalmist askes the question, Psal. 94.4, 5. How long shall the wicked? how long shall the wicked triumph? How long shall they utter and speake hard things? and all the workers of iniquity boast themselves? They breake in pieces thy people O Lord.
The Psalmist asks the question, Psalm 94.4, 5. How long shall the wicked? how long shall the wicked triumph? How long shall they utter and speak hard things? and all the workers of iniquity boast themselves? They break in Pieces thy people Oh Lord.
There the prisoners rest together, they heare not the voice of the oppressour. Here is another sort, The Prisoners. ] The word is, those that are bound:
There the Prisoners rest together, they hear not the voice of the oppressor. Here is Another sort, The Prisoners. ] The word is, those that Are bound:
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death is their debt to nature, and when they have paid that debt, they (saith Job ) receive an Acquittance, (a quietus est,) they rest together, when they have done that worke, the worke of dying, poore captives and prisoners have done all, and paid all.
death is their debt to nature, and when they have paid that debt, they (Says Job) receive an Acquittance, (a quietus est,) they rest together, when they have done that work, the work of dying, poor captives and Prisoners have done all, and paid all.
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therefore poore prisoners dying are said to be free from the voice of the oppressour: Poore prisoners heare not the voice of the oppressour in the grave;
Therefore poor Prisoners dying Are said to be free from the voice of the oppressor: Poor Prisoners hear not the voice of the oppressor in the grave;
That an estate of bondage is a misereble restlesse estate. There the prisoners rest together ; Captives and bondmen have little rest untill they rest in the grave:
That an estate of bondage is a misereble restless estate. There the Prisoners rest together; Captives and bondmen have little rest until they rest in the grave:
The language of prisoners is a sorrowfull language; their speech is sighs, Psal. 79.11. Let the sighing of the prisoners come before thee, and Psal. 12.5. because of the oppression of the poore, and for the sighing of the needy.
The language of Prisoners is a sorrowful language; their speech is sighs, Psalm 79.11. Let the sighing of the Prisoners come before thee, and Psalm 12.5. Because of the oppression of the poor, and for the sighing of the needy.
we reade there of the singing of the prisoners, Paul and Silas did not sigh but sing in the night while they were bound in prison, but this was extraordinary;
we read there of the singing of the Prisoners, Paul and Silas did not sighs but sing in the night while they were bound in prison, but this was extraordinary;
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Therefore the Apostle biddeth us, remember those that are in bonds, even as bound with them, Heb. 13.3. and Christ takes a prison visit as a speciall point of service and kindnesse done unto him, I was in prison and ye visited me, Mat. 25.36.
Therefore the Apostle bids us, Remember those that Are in bonds, even as bound with them, Hebrew 13.3. and christ Takes a prison visit as a special point of service and kindness done unto him, I was in prison and you visited me, Mathew 25.36.
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now remember the bondage and captivity, the hard usage and imprisonment of our bretheren in many parts of this nation, Let the sighing of the prisoners come up before you, even the sighing of those Josephs whose feet are hurt in the stocks,
now Remember the bondage and captivity, the hard usage and imprisonment of our brethren in many parts of this Nation, Let the sighing of the Prisoners come up before you, even the sighing of those Josephs whose feet Are hurt in the stocks,
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and the iron enters into their soules, As some translate that, Psal. 105.18. When you are at your tables, and have plenty, then remember the bread of adversity,
and the iron enters into their Souls, As Some translate that, Psalm 105.18. When you Are At your tables, and have plenty, then Remember the bred of adversity,
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And when you heare the voice of love, and such speaking, to you, who have the law of kindnesse in their tongues, Prov. 31.26. then remember those who heare the voice of the oppressour.
And when you hear the voice of love, and such speaking, to you, who have the law of kindness in their tongues, Curae 31.26. then Remember those who hear the voice of the oppressor.
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And therefore Job puts this in, as a speciall priviledge that the poore prisoners shall have in the grave, They shall not heare the voice of the oppressour ;
And Therefore Job puts this in, as a special privilege that the poor Prisoners shall have in the grave, They shall not hear the voice of the oppressor;
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who can rest where they speake, or heare their words and not be troubled? therefore not to heare the voice of the oppressour, is a circumlocution, noting full liberty:
who can rest where they speak, or hear their words and not be troubled? Therefore not to hear the voice of the oppressor, is a circumlocution, noting full liberty:
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The wilde-Asse is so described, Job 39.7. he regardeth not the crying or the voice of the driver, the Originall word is that in the Text, he regardeth not the voice of the oppressour, or of the exacter:
The wilde-Asse is so described, Job 39.7. he Regardeth not the crying or the voice of the driver, the Original word is that in the Text, he Regardeth not the voice of the oppressor, or of the exacter:
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whereas other Asses that are in hand, and are employed to beare and travaile, they must be at the voice of the driver, they heare the voice of their oppressours:
whereas other Asses that Are in hand, and Are employed to bear and travail, they must be At the voice of the driver, they hear the voice of their Oppressors's:
And the Apostle ( Heb. 11.36.) speakes of the beleeving, persecuted Jewes, that they had this triall of cruell mockings, their oppressours sharpened their tongues as well as their swords against them;
And the Apostle (Hebrew 11.36.) speaks of the believing, persecuted Jews, that they had this trial of cruel mockings, their Oppressors's sharpened their tongues as well as their swords against them;
If any shall say, when did we speake against the Lord? Christ will answer as in the Gospell, ( Matth. 25.) In as much as you have spoken against any one (and you have spoken against many) of the least of these my bretheren, yee have spoken against me.
If any shall say, when did we speak against the Lord? christ will answer as in the Gospel, (Matthew 25.) In as much as you have spoken against any one (and you have spoken against many) of the least of these my brethren, ye have spoken against me.
If wicked men will speake stoutly against God, the high God, how stoutly will they speake against a poore oppressed captive, that lies under their feet?
If wicked men will speak stoutly against God, the high God, how stoutly will they speak against a poor oppressed captive, that lies under their feet?
Seeing then it is such a wound and a terrour, to be under the power of insulting oppressours, who will not only strike with the sword, but strike with every word:
Seeing then it is such a wound and a terror, to be under the power of insulting Oppressors's, who will not only strike with the sword, but strike with every word:
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And let us betimes hearken to another voice, that we may not at last come to heare this voice, O that my people had hearkened unto me (saith God, Psal. 81.) If we would hearken to the voice of God, we should not heare the voice of such men.
And let us betimes harken to Another voice, that we may not At last come to hear this voice, Oh that my people had harkened unto me (Says God, Psalm 81.) If we would harken to the voice of God, we should not hear the voice of such men.
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It is the punishment which God layes upon a people, (and it is a suitable punishment) for not hearing his voice, that he gives them up to heare this voice;
It is the punishment which God lays upon a people, (and it is a suitable punishment) for not hearing his voice, that he gives them up to hear this voice;
lest we be given up to heare the dreadfull, grating, cutting voice of such miscreants, who yet are the ministers of Gods just displeasure against a disobedient people.
lest we be given up to hear the dreadful, grating, cutting voice of such miscreants, who yet Are the Ministers of God's just displeasure against a disobedient people.
If we, like the deaf adder, stop our eares at the voice of the charmer, charme he never so wisely, (Psal. 58.5.) doubtlesse the Lord will (yea he hath done it in part already) send Serpents and Cockatrices among us, which will not be charmed,
If we, like the deaf adder, stop our ears At the voice of the charmer, charm he never so wisely, (Psalm 58.5.) doubtless the Lord will (yea he hath done it in part already) send Serpents and Cockatrices among us, which will not be charmed,
and they shall bite us, (with bitter and sharpe words,) Jer : 8.17. Let us therefore so heare the voice of the word, that we may be delivered from this rod of the voice (which smarts worse then the voice of the rod,) and from the scourge of tongues.
and they shall bite us, (with bitter and sharp words,) Jer: 8.17. Let us Therefore so hear the voice of the word, that we may be Delivered from this rod of the voice (which smarts Worse then the voice of the rod,) and from the scourge of tongues.
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And let us pray, that God would hasten the performance either of that gracious promise, (Isa. 14.2.) They shall take them captives whose captives they were,
And let us pray, that God would hasten the performance either of that gracious promise, (Isaiah 14.2.) They shall take them captives whose captives they were,
This will be a time of refreshing indeed, And as the time of the restitution of all things which God hath spoken by the mouth of all his holy Prophets,
This will be a time of refreshing indeed, And as the time of the restitution of all things which God hath spoken by the Mouth of all his holy prophets,
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When the very troublers of a people become their peace, how great is that peace? when they, who were the oppressours of a people, are turned to be, very righteousnesse, how great is that righteousnesse? And where there is great righteousnesse and great peace,
When the very troublers of a people become their peace, how great is that peace? when they, who were the Oppressors's of a people, Are turned to be, very righteousness, how great is that righteousness? And where there is great righteousness and great peace,
yet His prisoners have freedome in, though not from their captivity: And they shall heare the voice of his Spirit speaking more comfort to their hearts,
yet His Prisoners have freedom in, though not from their captivity: And they shall hear the voice of his Spirit speaking more Comfort to their hearts,
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then the voice of their oppressours can speake terrour to their eares. And their eares shall not long be smitten with the hard speeches of ungodly men;
then the voice of their Oppressors's can speak terror to their ears. And their ears shall not long be smitten with the hard Speeches of ungodly men;
death, a blessed death, will shortly lead them into the house and chambers of silence, where as Job here speakes, they shall never heare the voice of the oppressour any more. Verse 19. The small and the great are there, and the servant is free from his master.
death, a blessed death, will shortly led them into the house and chambers of silence, where as Job Here speaks, they shall never hear the voice of the oppressor any more. Verse 19. The small and the great Are there, and the servant is free from his master.
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In the words before he said, There the prisoners rest together, they heare not the voice of the oppressour, here he adds, The small and the great are there,
In the words before he said, There the Prisoners rest together, they hear not the voice of the oppressor, Here he adds, The small and the great Are there,
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and the servant is free from his master. The small and the great are there. Small and great. ] There is a two-fold quantity, in which men may be considered.
and the servant is free from his master. The small and the great Are there. Small and great. ] There is a twofold quantity, in which men may be considered.
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so the word is used, Chap. 1. ver. 3. Job was the greatest of all the men of the East, he was the greatest in civill quantity, in regard of his power, honour and riches.
so the word is used, Chap. 1. ver. 3. Job was the greatest of all the men of the East, he was the greatest in civil quantity, in regard of his power, honour and riches.
The Prophet Jeremie opposes the poore and the great, (chap. 5. ver. 4, 5.) Therefore I said, surely these are poore, &c. I will get me unto the great men, sc.
The Prophet Jeremiah opposes the poor and the great, (chap. 5. ver. 4, 5.) Therefore I said, surely these Are poor, etc. I will get me unto the great men, sc.
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or things, or persons, that is, all that lies between those extreames. We reade such Scripture language concerning the actions of men, Psal. 139.2. Thou knowest my down-sitting and my uprising.
or things, or Persons, that is, all that lies between those extremes. We read such Scripture language Concerning the actions of men, Psalm 139.2. Thou Knowest my downsit and my uprising.
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Here are two extreames, the two termes of a mans actions and of his life, his down-sitting and his uprising, now when it is said, God knowes these two, we are to understand, that God knoweth whatsoever a man doth, all his actions between his down-sitting and his uprising. So in that promise of a continuall blessing from God, Psal. 121.8. The Lord shall preserve thy going out and thy coming in.
Here Are two extremes, the two terms of a men actions and of his life, his downsit and his uprising, now when it is said, God knows these two, we Are to understand, that God Knoweth whatsoever a man does, all his actions between his downsit and his uprising. So in that promise of a continual blessing from God, Psalm 121.8. The Lord shall preserve thy going out and thy coming in.
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God shall preserve thy going out and thy coming in, that is, every thing thou takest in hand (according to his will) from the time thou goest forth or beginnest thy worke in the morning, till thy coming home from worke,
God shall preserve thy going out and thy coming in, that is, every thing thou Takest in hand (according to his will) from the time thou goest forth or beginnest thy work in the morning, till thy coming home from work,
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There is a further elegancy yet in the Originall, we reade it, small and great are there, but the Hebrew strictly read in the letter runs thus, the small and the great are there the same:
There is a further elegancy yet in the Original, we read it, small and great Are there, but the Hebrew strictly read in the Letter runs thus, the small and the great Are there the same:
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In Christ there is neither Jew nor Gentile, there is neither male nor female, there is neither bond nor free, that is, all have a like and an equall share in Christ,
In christ there is neither Jew nor Gentile, there is neither male nor female, there is neither bound nor free, that is, all have a like and an equal share in christ,
no difference, no distinction (but that which God makes, and that which grace makes) can stand out against the power and stroake of death, There, the small and great are the same.
no difference, no distinction (but that which God makes, and that which grace makes) can stand out against the power and stroke of death, There, the small and great Are the same.
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Of the former sort we reade a Law, Exod. 21.5. where the servant that loved his master and refused his freedome saying, I will not goe out free, must be brought before the Judges and have his eare bored thorow with an awle, in token of his willingnesse to serve that Master for ever.
Of the former sort we read a Law, Exod 21.5. where the servant that loved his master and refused his freedom saying, I will not go out free, must be brought before the Judges and have his ear bored thorough with an awl, in token of his willingness to serve that Master for ever.
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Others are servants by constraint, as the people of Israel in Egypt, who were made to serve with rigour, Exod. 1.14. to serve whether they would or no, which is servitude rather then service.
Others Are Servants by constraint, as the people of Israel in Egypt, who were made to serve with rigour, Exod 1.14. to serve whither they would or no, which is servitude rather then service.
The word which we translate [ is free ] noteth that formall manumission or setting at liberty which is used in places or Corporations, where freedomes are either purchased by money, or deserved by appointed service.
The word which we translate [ is free ] notes that formal manumission or setting At liberty which is used in places or Corporations, where freedoms Are either purchased by money, or deserved by appointed service.
That very name is given to Masters of Families, because they ought to governe and order the affaires and businesse of the family, with wisedome and justice, Every master of a family, is a governour of the family, he is (as it were) a King in his own family.
That very name is given to Masters of Families, Because they ought to govern and order the affairs and business of the family, with Wisdom and Justice, Every master of a family, is a governor of the family, he is (as it were) a King in his own family.
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As we see, when Canaan was so vile as to forget the duty of a sonne, he is set below or in the worst condition of a servant, Gen. 9.5. Cursed be Canaan, a servant of servants shall he be unto his bretheren, that is, the lowest and most abject servant:
As we see, when Canaan was so vile as to forget the duty of a son, he is Set below or in the worst condition of a servant, Gen. 9.5. Cursed be Canaan, a servant of Servants shall he be unto his brethren, that is, the lowest and most abject servant:
So then, as civill subjection came at first from sin, so the increase of subjection, which is to be a servant of servants, came from the increase and progresse of sin. Observe secondly,
So then, as civil subjection Come At First from since, so the increase of subjection, which is to be a servant of Servants, Come from the increase and progress of since. Observe secondly,
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and that is the reason why the Apostle, 1 Tim. 6.1. gives that rule, Let as many servants as are under the yoke, count their own Masters worthy of all honour, &c. He speakes of beleeving servants.
and that is the reason why the Apostle, 1 Tim. 6.1. gives that Rule, Let as many Servants as Are under the yoke, count their own Masters worthy of all honour, etc. He speaks of believing Servants.
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yea though their Masters be unbeleevers, as the next verse shewes, And they that have beleeving Masters, let them not despise them, &c. nothing takes away subjection but death, for as he that is called in the Lord, being a servant, is the Lords free-man, 1 Cor. 7.22.
yea though their Masters be unbelievers, as the next verse shows, And they that have believing Masters, let them not despise them, etc. nothing Takes away subjection but death, for as he that is called in the Lord, being a servant, is the lords freeman, 1 Cor. 7.22.
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Why is light given to him that is in misery, and life to the bitter in soule? We may frame his argument thus, out of his words, as they are here couched;
Why is Light given to him that is in misery, and life to the bitter in soul? We may frame his argument thus, out of his words, as they Are Here couched;
namely, that there is no reason why a man that liveth miserably, should be denied to die, wherefore is light given to a man that is in misery? He endeavours to prove the Assumption at the 24th. verse, where he shewes that he lived in great misery, which he doth amplifie in the two last verses of the Chapter.
namely, that there is no reason why a man that lives miserably, should be denied to die, Wherefore is Light given to a man that is in misery? He endeavours to prove the Assump At the 24th. verse, where he shows that he lived in great misery, which he does amplify in the two last Verses of the Chapter.
that while they are in the darknesse of hellish misery, they shall have so much light in Hell, (I meane the light of knowledge concerning their own condition, whreby they shall fully and clearely discerne their unhappinesse;) If they were ignorant and did not know how miserable they were, their estate were farre lesse miserable.
that while they Are in the darkness of hellish misery, they shall have so much Light in Hell, (I mean the Light of knowledge Concerning their own condition, whreby they shall Fully and clearly discern their unhappiness;) If they were ignorant and did not know how miserable they were, their estate were Far less miserable.
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if ye were blind, ye should have no sorrow, but now because in that estate of utter darknesse, ye shall have both eyes and light to see your misery, therefore your sorrow shall remaine.
if you were blind, you should have no sorrow, but now Because in that estate of utter darkness, you shall have both eyes and Light to see your misery, Therefore your sorrow shall remain.
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When a wicked man goes to the generation of his fathers, where he shall never see light, sc. of comfort, Psal. 49.19. even then he shall have light enough, (and more then he would have) to see his sorrow.
When a wicked man Goes to the generation of his Father's, where he shall never see Light, sc. of Comfort, Psalm 49.19. even then he shall have Light enough, (and more then he would have) to see his sorrow.
as upon earth he hated and was pained with the light of divine revelation, Joh. 3.20, &c. So that the damned shall for ever cry out, Wherefore is light given to him that is in misery?
as upon earth he hated and was pained with the Light of divine Revelation, John 3.20, etc. So that the damned shall for ever cry out, Wherefore is Light given to him that is in misery?
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At the tenth verse it was translated, sorrow: And it notes any toilesome melestation, which either we our selves endure, ( Psal. 25.18.) or cause others by guile or mischiefe done them, to endure.
At the tenth verse it was translated, sorrow: And it notes any toilsome melestation, which either we our selves endure, (Psalm 25.18.) or cause Others by guile or mischief done them, to endure.
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Hence it is translated guile, Psal. 55.11. and mischiefe, (Psal. 94.20.) because by these, one man troubles and vexes another, to the making of him miserable.
Hence it is translated guile, Psalm 55.11. and mischief, (Psalm 94.20.) Because by these, one man Troubles and vexes Another, to the making of him miserable.
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Now (saith Job ) why is this life, why is this bond continued to a man whose soule is in bitternesse? while my life was pleasant, it was pleasant to live;
Now (Says Job) why is this life, why is this bound continued to a man whose soul is in bitterness? while my life was pleasant, it was pleasant to live;
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yet when our Lord Christ saith, My soule is exceeding sorrowfull, It is farre more then to have said, there is sorrow or exceeding much sorrow in my soule.
yet when our Lord christ Says, My soul is exceeding sorrowful, It is Far more then to have said, there is sorrow or exceeding much sorrow in my soul.
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When the Psalmist would set forth the great sorrow of Joseph in prison, Psal. 105.18. One translation saith, that the iron entred into his soule, and the Hebrew, word for word is this, his soule came into iron:
When the Psalmist would Set forth the great sorrow of Joseph in prison, Psalm 105.18. One Translation Says, that the iron entered into his soul, and the Hebrew, word for word is this, his soul Come into iron:
This bitternesse of soule, caused those bitter complaints before, and now this vehement expostulation, Wherefore is light given to him that is in misery?
This bitterness of soul, caused those bitter complaints before, and now this vehement expostulation, Wherefore is Light given to him that is in misery?
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If we cannot interpret and expound the dealings of God, we thinke none can, nay, in such cases, some are ready to thinke (at least to speake as if they thought) that God himselfe can scarce give a good account of them;
If we cannot interpret and expound the dealings of God, we think none can, nay, in such cases, Some Are ready to think (At least to speak as if they Thought) that God himself can scarce give a good account of them;
This wherefore goes through the earth, and reaches Heaven. Tell me O my friends, shew me O my God, Wherefore is light given to him that is in misery?
This Wherefore Goes through the earth, and reaches Heaven. Tell me Oh my Friends, show me Oh my God, Wherefore is Light given to him that is in misery?
Another reason of this wherefore, may be this, God sets up some as patternes to posterity, he therefore gives the light of life to some that are in misery, to shew that it is no new,
another reason of this Wherefore, may be this, God sets up Some as patterns to posterity, he Therefore gives the Light of life to Some that Are in misery, to show that it is no new,
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light one of the most excellent creatures that God made, the most excellent next to life, yea life, the best, the most excellent thing in nature, both these become burthensome;
Light one of the most excellent creatures that God made, the most excellent next to life, yea life, the best, the most excellent thing in nature, both these become burdensome;
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when I am in misery? Then what comfort thinke you will honour give you? or what comfort will riches give you? or what comfort will beauty give you, in such a condition,
when I am in misery? Then what Comfort think you will honour give you? or what Comfort will riches give you? or what Comfort will beauty give you, in such a condition,
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as makes you weary of light and life? What comfort will sin give you, what ease will your lusts give you, in such a condition as makes you weary of light and life? I never heard of any of the Saints, that were troubled at any time with their grace,
as makes you weary of Light and life? What Comfort will since give you, what ease will your Lustiest give you, in such a condition as makes you weary of Light and life? I never herd of any of the Saints, that were troubled At any time with their grace,
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I never heard any of them say, why is grace given to one that is in misery? or the light of Gods countenance to the bitter in soule? I never heard any say,
I never herd any of them say, why is grace given to one that is in misery? or the Light of God's countenance to the bitter in soul? I never herd any say,
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wherefore is faith given to a man that is in misery, or hope and patience to the bitter in soule? grace was never a burden to any man, under greatest burdens,
Wherefore is faith given to a man that is in misery, or hope and patience to the bitter in soul? grace was never a burden to any man, under greatest burdens,
Therefore labour after those things, which you shall never be weary of; even after those things which will be more pleasant to us, then ever light was,
Therefore labour After those things, which you shall never be weary of; even After those things which will be more pleasant to us, then ever Light was,
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Would you know, how Job spake here as one weary of light and life? It was not under the notion of light and life, as if he had been weary of these in themselves,
Would you know, how Job spoke Here as one weary of Light and life? It was not under the notion of Light and life, as if he had been weary of these in themselves,
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their presence is a pleasure, and therefore their presence shall ever please. We may distinguish between their use and their comfort, but we can never seperate them.
their presence is a pleasure, and Therefore their presence shall ever please. We may distinguish between their use and their Comfort, but we can never separate them.
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One thing further, When Job saith, Wherefore is light given, and life given? The meaning of it is, wherefore is light continued, and wherefore is life continued? for he speakes of himselfe and others that had light and were alive,
One thing further, When Job Says, Wherefore is Light given, and life given? The meaning of it is, Wherefore is Light continued, and Wherefore is life continued? for he speaks of himself and Others that had Light and were alive,
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The word which we translate [ by longing ] signifieth a very vehement desire, as you know in our tongue, to long for a thing, is the highest and hottest acting of desire, after a thing.
The word which we translate [ by longing ] signifies a very vehement desire, as you know in our tongue, to long for a thing, is the highest and hottest acting of desire, After a thing.
then it longs after and opens its mouth wide (as it were) to receive the thing promised. As in Isa. 8.17. I will waite upon the Lord, who hides his face from the house of Jacob, and I will looke for him.
then it longs After and Opens its Mouth wide (as it were) to receive the thing promised. As in Isaiah 8.17. I will wait upon the Lord, who hides his face from the house of Jacob, and I will look for him.
Yet further to cleare this, we may take notice, that in the Hebrew there are two words which come from this roote, whereof the one signifieth the Palate of the mouth;
Yet further to clear this, we may take notice, that in the Hebrew there Are two words which come from this root, whereof the one signifies the Palate of the Mouth;
The other word signifies a Fish-hooke, and the reason is double, either because those hookes are pleasantly baited, which when the fish sees, he longeth after it, and greedily swallowes it downe.
The other word signifies a Fishhook, and the reason is double, either Because those hooks Are pleasantly baited, which when the Fish sees, he Longeth After it, and greedily Swallows it down.
or as a beleever (which as it is the most spirituall, so the most ardent desire of all) desires, to have any promise fulfilled, upon which he hath pitch'd his faith, and anchors at by hope.
or as a believer (which as it is the most spiritual, so the most Ardent desire of all) Desires, to have any promise fulfilled, upon which he hath pitched his faith, and anchors At by hope.
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if there be any naturall desire more strong, then that of a woman with-child, or a longing woman, it is the desire of a covetous man, the desire of gaine or treasure; covetousnesse is the strongest appetite.
if there be any natural desire more strong, then that of a woman with-child, or a longing woman, it is the desire of a covetous man, the desire of gain or treasure; covetousness is the Strongest appetite.
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If any should desire death as death, or under the notion of death, they should desire that which is destructive, that which is their enemy, so the Apostle calls death;
If any should desire death as death, or under the notion of death, they should desire that which is destructive, that which is their enemy, so the Apostle calls death;
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I desire to be dissolved, saith Paul, but why? not that he desired dissolution, but that he might be with Christ. Phil. 1.23. Christ is life, and Christ is our life.
I desire to be dissolved, Says Paul, but why? not that he desired dissolution, but that he might be with christ. Philip 1.23. christ is life, and christ is our life.
For what the Apostle James speakes of the inordinate desires, and absolute resolves of worldly men, about gaining in that or t'other City, is by allusion appliable to these spirituall greedy merchants, after Heavenly glory, chap. 4.13.
For what the Apostle James speaks of the inordinate Desires, and absolute resolves of worldly men, about gaining in that or tother city, is by allusion appliable to these spiritual greedy merchant's, After Heavenly glory, chap. 4.13.
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So I may say, Goe to now, ye that say, to day or to morrow, we would die, ( for to die, to us is gaine, Phil. 1.21.) and goe to that heavenly City, that City having foundations, whose builder and maker is God, and continue there forever, taking in and enriching our selves with that glory which Christ hath bought:
So I may say, Go to now, you that say, to day or to morrow, we would die, (for to die, to us is gain, Philip 1.21.) and go to that heavenly city, that city having foundations, whose builder and maker is God, and continue there forever, taking in and enriching our selves with that glory which christ hath bought:
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But to long for death, only to be ridde of the troubles of this life, to desire to lye downe to sleepe in the bed of the grave, only to ease our flesh,
But to long for death, only to be rid of the Troubles of this life, to desire to lie down to sleep in the Bed of the grave, only to ease our Flesh,
and say, if the Lord will. If we referre our selves to the will and good pleasure of God, we may desire to be lay'd to rest by death, that we may be rid of those paines and evills which we suffer in this life.
and say, if the Lord will. If we refer our selves to the will and good pleasure of God, we may desire to be laid to rest by death, that we may be rid of those pains and evils which we suffer in this life.
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Then he praised the dead, which are already dead, more then the living which are yet alive, (Eccles. 4.1, 2.) that is, he pronounced the dead to be in a better condition then the living.
Then he praised the dead, which Are already dead, more then the living which Are yet alive, (Eccles. 4.1, 2.) that is, he pronounced the dead to be in a better condition then the living.
Naturall reason saith, it is better to die, then live under oppressions; but divine reason saith, there is more honour to be gained by living under oppressions,
Natural reason Says, it is better to die, then live under oppressions; but divine reason Says, there is more honour to be gained by living under oppressions,
When a Heathen Emperour, Caesar, said, he had lived long enough, whether he respected Nature or Honour: Tully the Orator answered him well, But you have not lived long enough for the Common-wealth.
When a Heathen Emperor, Caesar, said, he had lived long enough, whither he respected Nature or Honour: Tully the Orator answered him well, But you have not lived long enough for the Commonwealth.
because they have lived long enough, whether they respect common Nature or their own Honour, But you have not yet lived long enough for the Church of God,
Because they have lived long enough, whither they respect Common Nature or their own Honour, But you have not yet lived long enough for the Church of God,
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I inlarge this the rather, because of the present troubles, and the infirmity of our flesh, which sometimes is ready to envy those who die, because we live in sorrow;
I enlarge this the rather, Because of the present Troubles, and the infirmity of our Flesh, which sometime is ready to envy those who die, Because we live in sorrow;
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as the Apostle speakes of his afflictions, in deaths often, (2 Cor. 11.23.) That there is a bitternesse in death, the speech of Agag implies, (1 Sam. 15.) Surely the bitternesse of death is past:
as the Apostle speaks of his afflictions, in death's often, (2 Cor. 11.23.) That there is a bitterness in death, the speech of Agag Implies, (1 Sam. 15.) Surely the bitterness of death is past:
Yet while a man (as lamenting Jeremie complaines, Lam. 3.19.) Remembers his afflictions, and his misery, the wormewood and the gall, that is, his afflictions and misery, more bitter then gall and wormewood, his sense overcomes his judgement, to conclude, that there is a pleasantnesse in that bitter thing, which wee call death. Secondly observe, That
Yet while a man (as lamenting Jeremiah complains, Lam. 3.19.) Remembers his afflictions, and his misery, the wormwood and the Gall, that is, his afflictions and misery, more bitter then Gall and wormwood, his sense overcomes his judgement, to conclude, that there is a pleasantness in that bitter thing, which we call death. Secondly observe, That
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How many are there, whom death surprizes before they are aware, and seizeth upon them, when they thinke not of it? when-as others are expecting, and longing, and gaping,
How many Are there, whom death surprises before they Are aware, and seizes upon them, when they think not of it? When-as Others Are expecting, and longing, and gaping,
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and while they are hastning from that life and misery, which will quickly have an end, they are plunging into that death and misery which will never end. Thirdly observe,
and while they Are hastening from that life and misery, which will quickly have an end, they Are plunging into that death and misery which will never end. Thirdly observe,
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And as all wicked men are punished with death, so some of them are punished with this, that they (for the present) cannot die, ( Rev. 9.6.) In those dayes men shall seeke death,
And as all wicked men Are punished with death, so Some of them Are punished with this, that they (for the present) cannot die, (Rev. 9.6.) In those days men shall seek death,
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but how sad is their condition, who cannot obtaine that remedy? It is like the punishment of the damned in Hell, they shall long for death but it will not come,
but how sad is their condition, who cannot obtain that remedy? It is like the punishment of the damned in Hell, they shall long for death but it will not come,
He that longs for a thing will labour for it, they are digging presently, ( Prov. 18.1.) Through desire a man having separated himselfe, intermedleth with all wisedome ;
He that longs for a thing will labour for it, they Are digging presently, (Curae 18.1.) Through desire a man having separated himself, intermeddleth with all Wisdom;
If it be death a man desireth, he will be endeavouring after it. There are some velleities, listlesse wishings and wouldings, which produce no endeavours;
If it be death a man Desires, he will be endeavouring After it. There Are Some Voluntaries, listless wishings and wouldings, which produce no endeavours;
If a man desire death, he will dig for it, surely then he that desires Christ and longs for eternall life, will be digging for the enjoyment of them. Observe further,
If a man desire death, he will dig for it, surely then he that Desires christ and longs for Eternal life, will be digging for the enjoyment of them. Observe further,
As when the Pharisees are said not to touch the burdens which they laid on others with their little finger, it notes their refusall of the least endeavour, Math. 23.4.
As when the Pharisees Are said not to touch the burdens which they laid on Others with their little finger, it notes their refusal of the least endeavour, Math. 23.4.
you may have pibble stones, flints, above ground, but treasures lie deepe; And in proportion, the better every thing is, the more digging it requireth;
you may have pebble stones, flints, above ground, but treasures lie deep; And in proportion, the better every thing is, the more digging it requires;
We must dig for heavenly hidden treasure, before we have it; And yet both the treasure and the strength to dig for it, are freely given. Fourthly observe, That
We must dig for heavenly hidden treasure, before we have it; And yet both the treasure and the strength to dig for it, Are freely given. Fourthly observe, That
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In the Hebrew, the word that signifies treasure, signifies the hiding of treasure, or hidden treasure. Among all treasures, spirituall treasures are most hidden;
In the Hebrew, the word that signifies treasure, signifies the hiding of treasure, or hidden treasure. Among all treasures, spiritual treasures Are most hidden;
unto our glory, which none of the Princes of this world knew, 1 Cor. 2.8, 9. And as spirituall knowledge, so our spirituall life, is called a hidden life, your life is hidden with God in Christ, Col. 3.3.
unto our glory, which none of the Princes of this world knew, 1 Cor. 2.8, 9. And as spiritual knowledge, so our spiritual life, is called a hidden life, your life is hidden with God in christ, Col. 3.3.
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and when they have found it, they hide it, as Christ shewes us (Mat. 13.44.) speaking of the Kingdome of God, which he compares to a treasure hid in the field, the which when a man hath found, he hideth:
and when they have found it, they hide it, as christ shows us (Mathew 13.44.) speaking of the Kingdom of God, which he compares to a treasure hid in the field, the which when a man hath found, he Hideth:
Thy word (saith he) have I hid in my heart, that I might not sinne against thee, Psalm. 119.11. Verse 22. Which rejoyce exceedingly, and are glad when they can find the grave.
Thy word (Says he) have I hid in my heart, that I might not sin against thee, Psalm. 119.11. Verse 22. Which rejoice exceedingly, and Are glad when they can find the grave.
Secondly, They rejoyce in it, but why? It was that which they had longed for, that which they had long sought for? if at another time they had bin shewed the grave,
Secondly, They rejoice in it, but why? It was that which they had longed for, that which they had long sought for? if At Another time they had been showed the grave,
and called in their neighbours and friends to rejoyce with them, ( Luk. 15.) It troubles a man to be found of that or him, whom he hates or feares, Hast thou found me O mine enemy? saith Ahab to Eliah, 1 King. 21.20.
and called in their neighbours and Friends to rejoice with them, (Luk. 15.) It Troubles a man to be found of that or him, whom he hates or fears, Hast thou found me Oh mine enemy? Says Ahab to Elijah, 1 King. 21.20.
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When a Philosopher had found out the resolution of a question in the Mathematicks, he was so ravisht with it, that he ran about crying, • have found it, I have found it:
When a Philosopher had found out the resolution of a question in the Mathematics, he was so ravished with it, that he ran about crying, • have found it, I have found it:
I was not in safety, neither had I rest, neither was I quiet; yet trouble came. AT the 20th. verse of this Chapter, Job begins to expostulate concerning the continuance of his life;
I was not in safety, neither had I rest, neither was I quiet; yet trouble Come. AT the 20th. verse of this Chapter, Job begins to expostulate Concerning the Continuance of his life;
and is willing to die. Three of those verses we have already finished, and there remaineth the 23. (which is a part of the same reason) to be yet opened. In this 23th. verse, he (as it were) repeates his argument;
and is willing to die. Three of those Verses we have already finished, and there remains the 23. (which is a part of the same reason) to be yet opened. In this 23th. verse, he (as it were) repeats his argument;
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That speech of God to Abraham takes in both, Walke before me and be perfect, that is, converse and carry thy selfe uprightly before me, in thy affections and in thy actions.
That speech of God to Abraham Takes in both, Walk before me and be perfect, that is, converse and carry thy self uprightly before me, in thy affections and in thy actions.
For when his friends accuse him and charge him with hypocrisie, he supports himselfe with this, My witnesse is above, and my record is in Heaven, there is one there that knoweth the way, the secret way of my spirit with him, to be sincerity,
For when his Friends accuse him and charge him with hypocrisy, he supports himself with this, My witness is above, and my record is in Heaven, there is one there that Knoweth the Way, the secret Way of my Spirit with him, to be sincerity,
why doest thou speake as if God did not regard thee in thy troubles, as if God had no pitty nor compassion on thee, no bowels toward thee, why sayest thou my way is hid from the Lord? In the third of Exodus, when God comes to help the people of Israel, he telleth Moses, I have seene, I have seene:
why dost thou speak as if God did not regard thee in thy Troubles, as if God had no pity nor compassion on thee, no bowels towards thee, why Sayest thou my Way is hid from the Lord? In the third of Exodus, when God comes to help the people of Israel, he Telleth Moses, I have seen, I have seen:
for the Lord pities his people when he corrects them, and therefore Jacob is chidden for saying so, Why sayest thou O Jacob, my way is hidden from the Lord? Therefore this Text is not to be understood of Jobs way in respect of God,
for the Lord pities his people when he corrects them, and Therefore Jacob is chidden for saying so, Why Sayest thou O Jacob, my Way is hidden from the Lord? Therefore this Text is not to be understood of Jobs Way in respect of God,
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and that is it which Elihu in the 34. of this booke, ver. 31, 32. hints at, where he telleth Job, surely (saith he) it is meet to be said unto God, that which I see not, teach thou me, He answers such a complaint as this, I (saith Job ) cannot see the reason why God doth afflict me;
and that is it which Elihu in the 34. of this book, ver. 31, 32. hints At, where he Telleth Job, surely (Says he) it is meet to be said unto God, that which I see not, teach thou me, He answers such a complaint as this, I (Says Job) cannot see the reason why God does afflict me;
I cannot tell when these troubles will end, I see no helpe, I have no glimpse of light breaking out to me in this way, it is a darke, a hidden way unto me:
I cannot tell when these Troubles will end, I see no help, I have no glimpse of Light breaking out to me in this Way, it is a dark, a hidden Way unto me:
This explaines the hiding of his way, to be the hedging of his way, such an incompassing of him about with sorrowes, that he could not make his way out.
This explains the hiding of his Way, to be the hedging of his Way, such an encompassing of him about with sorrows, that he could not make his Way out.
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The former was (as we may speake) a hedge of Roses, and this was a hedge of Bryars. That was a hedge so high and strong, that no evill could come in, to,
The former was (as we may speak) a hedge of Roses, and this was a hedge of Briars. That was a hedge so high and strong, that no evil could come in, to,
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and verse 9. He hath enclosed my wayes with hewen stones, God had built up a wall (as it were) by art, with hewen stones, he had set them so close together, that there was no passing by, no getting through. Observe hence, first,
and verse 9. He hath enclosed my ways with hewn stones, God had built up a wall (as it were) by art, with hewn stones, he had Set them so close together, that there was no passing by, no getting through. Observe hence, First,
That in the Prophet ( Isa. 50.10.) is true of outward afflictions, as well as inward, Who is there among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkenesse? Ther's many an afflicted person walkes in a way, hidden in a three-fold darknesse.
That in the Prophet (Isaiah 50.10.) is true of outward afflictions, as well as inward, Who is there among you that fears the Lord, that Obeyeth the voice of his servant, that walks in darkness? Ther's many an afflicted person walks in a Way, hidden in a threefold darkness.
and nothing would satisfie her, untill she went to God to know the reason of the thing, Lord (saith she,) why am I thus? And when God had told her, that two Nations were in her wombe,
and nothing would satisfy her, until she went to God to know the reason of the thing, Lord (Says she,) why am I thus? And when God had told her, that two nations were in her womb,
To be in an affliction, out of which there appeares no passage (unlesse the soule be mightily supported by the hand and power of Christ) brings within a step of despaire.
To be in an affliction, out of which there appears no passage (unless the soul be mightily supported by the hand and power of christ) brings within a step of despair.
Secondly, The extremity of it, in those, My roarings are powred out, &c. The argument may be thus framed, That man is in extreame and continuall misery, who doth not so much breath,
Secondly, The extremity of it, in those, My roarings Are poured out, etc. The argument may be thus framed, That man is in extreme and continual misery, who does not so much breath,
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If so, then how shall the soule beare an affliction, when God instead of making a way to escape, doth as it were make a hedge to stop all escape? Therefore when the Lord would support his people in their troubles, he promised that they should have a doore of hope opened to them, I will give her the valley of Achor for a doore of hope, Hos. 2.15. He would give her some appearance, some glimpses and openings of deliverance, in and from, their present dangers.
If so, then how shall the soul bear an affliction, when God instead of making a Way to escape, does as it were make a hedge to stop all escape? Therefore when the Lord would support his people in their Troubles, he promised that they should have a door of hope opened to them, I will give her the valley of Achor for a door of hope, Hos. 2.15. He would give her Some appearance, Some glimpses and openings of deliverance, in and from, their present dangers.
For my sighing cometh before I eate, and my roarings are powred out like water. Here Job takes up the former proposition, and applies it particularly to his own person.
For my sighing comes before I eat, and my roarings Are poured out like water. Here Job Takes up the former proposition, and Applies it particularly to his own person.
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and I am a man whose way God hath hid and hedged in, wherefore then is my life continued? And he proves that he was in such a condition, by the effects of it, sighes and roarings. So that this verse holds forth two things about Jobs sorrow.
and I am a man whose Way God hath hid and hedged in, Wherefore then is my life continued? And he Proves that he was in such a condition, by the effects of it, sighs and roarings. So that this verse holds forth two things about Jobs sorrow.
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It notes the continuance of his sorrowes without any intermission, When a thing is said to be before the face of another, it notes an equall continuance with that,
It notes the Continuance of his sorrows without any intermission, When a thing is said to be before the face of Another, it notes an equal Continuance with that,
Roaring is the Lyons voice, and here is an allusion to the hungry Lyon, roaring on his prey: Or to the troubled waves of the sea, which also are said to roare. Excessive sorrow is often set forth by roaring, Psal. 22.1.
Roaring is the Lyons voice, and Here is an allusion to the hungry lion, roaring on his prey: Or to the troubled waves of the sea, which also Are said to roar. Excessive sorrow is often Set forth by roaring, Psalm 22.1.
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or the noyse of troubled waters. So Psal. 32.3. David to shew his extremity of paine and trouble, while he kept in, and did not confesse his sin, speakes thus, while I kept silence (while I smothered my sin in secret) I roared for the very disquietnesse of my soule:
or the noise of troubled waters. So Psalm 32.3. David to show his extremity of pain and trouble, while he kept in, and did not confess his since, speaks thus, while I kept silence (while I smothered my since in secret) I roared for the very disquietness of my soul:
silence in not confessing sin, causes roaring under the guilt of sin. Those are great burdens of sin, and great burdens of sorrow, that cause roaring.
silence in not confessing since, Causes roaring under the guilt of since. Those Are great burdens of since, and great burdens of sorrow, that cause roaring.
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I am powred out like water, (I am as it were, all melted into sorrowes) is said of Christ in that Psalme of his passion, ( Psa. 22.14.) I am powred out like water, my heart in the middest of my bowels is like melted wax.
I am poured out like water, (I am as it were, all melted into sorrows) is said of christ in that Psalm of his passion, (Psa. 22.14.) I am poured out like water, my heart in the midst of my bowels is like melted wax.
When the Prophet Ezekiel would shew how that people should be affected with the tidings of their afflictions, he saith, Every heart shall melt, and all hands shall be feeble,
When the Prophet Ezekielem would show how that people should be affected with the tidings of their afflictions, he Says, Every heart shall melt, and all hands shall be feeble,
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but this particle is often used in Scripture, for affirmation or illustration, and not as causall, or by way of demonstration; As Joh. 4.17. Christ tells the woman of Samaria, Th•u speakest well, I have no husband ;
but this particle is often used in Scripture, for affirmation or illustration, and not as causal, or by Way of demonstration; As John 4.17. christ tells the woman of Samaria, Th•u Speakest well, I have no husband;
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So very frequent in the Hebrew, the particle [ Chi ] which is here used, hath in it only the force of an affirmation, For the thing I greatly feared, is come upon me, that is, certainely,
So very frequent in the Hebrew, the particle [ Chi ] which is Here used, hath in it only the force of an affirmation, For the thing I greatly feared, is come upon me, that is, Certainly,
] The Hebrew is, I feared a feare, and it is come upon me, And so feare is in the Scripture, frequently put for the thing feared, by a Metanomy of the effect for the cause, the abstract being put for the concrete, As Prov. 1.26. I will mock when your feare cometh, that is, when the trouble which you feared, shall come upon you;
] The Hebrew is, I feared a Fear, and it is come upon me, And so Fear is in the Scripture, frequently put for the thing feared, by a Metanomy of the Effect for the cause, the abstract being put for the concrete, As Curae 1.26. I will mock when your Fear comes, that is, when the trouble which you feared, shall come upon you;
As if Job should have said, this evill, is that which I have fore-seene and fore-thought, I had such misgivings in my spirit, long before this, that such a black day might come upon me,
As if Job should have said, this evil, is that which I have foreseen and forethought, I had such misgivings in my Spirit, long before this, that such a black day might come upon me,
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doth it become us to have such mis-givings of heart, in respect of our outward condition? The Apostle biddeth us, be carefull in nothing, (Phil. 4 6.) and was it a vertue or a grace, was it commendable or so much as approveable in Job, to be fearfull in all things? Christ rebukes his Disciples because they were afraid in a storme,
does it become us to have such misgivings of heart, in respect of our outward condition? The Apostle bids us, be careful in nothing, (Philip 4 6.) and was it a virtue or a grace, was it commendable or so much as approvable in Job, to be fearful in all things? christ rebukes his Disciples Because they were afraid in a storm,
To these God saith, ( Isa. 66.3.) I also will choose their delusions, and I will bring their feare upon them, because you feared these things, you shall have your feare:
To these God Says, (Isaiah 66.3.) I also will choose their delusions, and I will bring their Fear upon them, Because you feared these things, you shall have your Fear:
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First, There is a feare of wisedome and caution, and there is a feare of torment and vexation. That which the Apostle John speakes, (1 Joh. 4.18.) feare hath torment, is not meant of all feare:
First, There is a Fear of Wisdom and caution, and there is a Fear of torment and vexation. That which the Apostle John speaks, (1 John 4.18.) Fear hath torment, is not meant of all Fear:
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Lord, by thy favour, thou hast made my mountaine to stand strong, Psal. 30.6, 7. The feare of Job in his prosperity was opposed to this security, he did not say, I shall never be moved, he thought he might be moved:
Lord, by thy favour, thou hast made my mountain to stand strong, Psalm 30.6, 7. The Fear of Job in his Prosperity was opposed to this security, he did not say, I shall never be moved, he Thought he might be moved:
It is an argument both of wisedome and of grace, in a calme, to prepare for a storme, in peace, to consider what to doe in a time of warre, in health, to lay up thoughts about our sicknesse,
It is an argument both of Wisdom and of grace, in a Cam, to prepare for a storm, in peace, to Consider what to do in a time of war, in health, to lay up thoughts about our sickness,
this feare and our comforts may well joyne together, this feare will not trouble, but regulate our lives, not breake, but sweeten our sleepe. Observe hence,
this Fear and our comforts may well join together, this Fear will not trouble, but regulate our lives, not break, but sweeten our sleep. Observe hence,
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and drinking the sweete, and what doe they in these their good, their only good dayes? The Prophet shews us in the next words, They put the evill day farre from them:
and drinking the sweet, and what do they in these their good, their only good days? The Prophet shows us in the next words, They put the evil day Far from them:
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but when an ungodly man, a wicked man falleth into trouble, he falleth backward, he falleth into those evills, which he never thought of, much lesse feated.
but when an ungodly man, a wicked man falls into trouble, he falls backward, he falls into those evils, which he never Thought of, much less feated.
how he wrastled with all the distresses, which at once tooke hold of him, we are to looke (next to the support he had immediately from Christ) to this wise caution of his, that he feared such a storme might overtake him, hefore he got to his journeyes end:
how he wrestled with all the Distresses, which At once took hold of him, we Are to look (next to the support he had immediately from christ) to this wise caution of his, that he feared such a storm might overtake him, hefore he god to his journeys end:
but if the man seeth the Cockatrice first, the Cockatrice dies, is an experienced truth, respecting the point we have in hand, that if troubles see us first, we die;
but if the man sees the Cockatrice First, the Cockatrice die, is an experienced truth, respecting the point we have in hand, that if Troubles see us First, we die;
When Nabal heard of danger past, which he never dreamt might come, his heart died in him like a stone, (1 Sam. 25.) How then had he been astonished into stone,
When Nabal herd of danger past, which he never dreamed might come, his heart died in him like a stone, (1 Sam. 25.) How then had he been astonished into stone,
Therefore say to thy selfe in the time of thy fulnesse, what, if a day of emptying should come? say when you are rich, it may be before I die, I may be poore, what shall I doe then? Now I have a house, it may be before I die,
Therefore say to thy self in the time of thy fullness, what, if a day of emptying should come? say when you Are rich, it may be before I die, I may be poor, what shall I do then? Now I have a house, it may be before I die,
or within a few dayes, I shall be turned out of doores, in what posture doe I find my selfe for such a condition? Now I am at liberty and enjoy my friends, it may be shortly I may be cast into a prison,
or within a few days, I shall be turned out of doors, in what posture do I find my self for such a condition? Now I am At liberty and enjoy my Friends, it may be shortly I may be cast into a prison,
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And from this root, Christ is called Shiloh, Gen. 49.10. The Scepter shall not depart from Judah, till Shiloh come. Christ is Shiloh, that is, he, in whom all persons may securely trust:
And from this root, christ is called Shiloh, Gen. 49.10. The Sceptre shall not depart from Judah, till Shiloh come. christ is Shiloh, that is, he, in whom all Persons may securely trust:
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Job was not like the great Monarch of Babylon, (Dan. 4.4.) who said, I Nebuchadnezzar was at rest in mine house, (it is the same word which is used in the Text) I, saith Nebuchadeezzar, counted my selfe the greatest man in the world,
Job was not like the great Monarch of Babylon, (Dan. 4.4.) who said, I Nebuchadnezzar was At rest in mine house, (it is the same word which is used in the Text) I, Says Nebuchadeezzar, counted my self the greatest man in the world,
when the mountaines skip like lambes, and the little hills like young sheepe, then, even then, he ought to stand like mount Sion, that cannot be moved;
when the Mountains skip like Lambs, and the little hills like young sheep, then, even then, he ought to stand like mount Sion, that cannot be moved;
And did it become Job, or is it any part of his commendation, that in the times of his peace, he had no rest? When the Prophet shewes the temper of wicked men, he compares them to the troubled sea, when it cannot rest, Isa. 57.20. It should seeme that Job was like a troubled sea, for himselfe saith, he could not rest.
And did it become Job, or is it any part of his commendation, that in the times of his peace, he had no rest? When the Prophet shows the temper of wicked men, he compares them to the troubled sea, when it cannot rest, Isaiah 57.20. It should seem that Job was like a troubled sea, for himself Says, he could not rest.
A wicked mans conscience is like a troubled sea, when he enjoyes outward peace; but Job enjoyed peace of conscience, while his outward estate was like a troubled sea:
A wicked men conscience is like a troubled sea, when he enjoys outward peace; but Job enjoyed peace of conscience, while his outward estate was like a troubled sea:
his meaning is only this, I never placed my happinesse in these things, I never built my hopes upon creatures, I never trusted upon them, nor expected much from them.
his meaning is only this, I never placed my happiness in these things, I never built my hope's upon creatures, I never trusted upon them, nor expected much from them.
Or if you will more clearely apprehend the sense of this last verse, you may reade it in that contrary practice of the rich man, Luk. 12.19. His house was full, but his heart was fuller of the creature:
Or if you will more clearly apprehend the sense of this last verse, you may read it in that contrary practice of the rich man, Luk. 12.19. His house was full, but his heart was fuller of the creature:
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then these words of the rich man are unanswerable in likenesse, to those words of Job. That rich mans words are the affirmatives of all Jobs negatives,
then these words of the rich man Are unanswerable in likeness, to those words of Job. That rich men words Are the affirmatives of all Jobs negatives,
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Jobs estate was as full as his, but his heart was emptied of all creature confidence and complacence, I (said he) never thought my selfe the safer for these,
Jobs estate was as full as his, but his heart was emptied of all creature confidence and complacence, I (said he) never Thought my self the safer for these,
All the creatures in Heaven and earth, are not strong enough to beare the weight of a mans heart, (God only can doe that) who is the rocke of ages, or an everlasting strength, Isa. 26.3. all, besides him, is a foundation of sand, and so a godly man takes them.
All the creatures in Heaven and earth, Are not strong enough to bear the weight of a men heart, (God only can do that) who is the rock of ages, or an everlasting strength, Isaiah 26.3. all, beside him, is a Foundation of sand, and so a godly man Takes them.
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What nature lookes at as a foundation of rockes, that grace sees to be a foundation of sand, and therefore will not rest upon it, neither indeed can it.
What nature looks At as a Foundation of Rocks, that grace sees to be a Foundation of sand, and Therefore will not rest upon it, neither indeed can it.
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A godly man in his afflictions is, as having nothing, and yet possessing all things, (2 Cor. 6.10.) and in his aboundance, he hath all things, but possesseth nothing:
A godly man in his afflictions is, as having nothing, and yet possessing all things, (2 Cor. 6.10.) and in his abundance, he hath all things, but Possesses nothing:
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for he so possesses things, as if he did not possesse them, as the Apostles counsell is, (1 Cor. 7.31.) He marries as if he married not, he weepes as if he wept not, he rejoyces as if he rejoyced not, he buyes as if he possessed not,
for he so Possesses things, as if he did not possess them, as the Apostles counsel is, (1 Cor. 7.31.) He Marries as if he married not, he weeps as if he wept not, he rejoices as if he rejoiced not, he buys as if he possessed not,
It was an excellent speech of Luther, concerning worldly things, I have protested, that I will never be satisfied with the creature, (this is to be a Protestant indeed,
It was an excellent speech of Luther, Concerning worldly things, I have protested, that I will never be satisfied with the creature, (this is to be a Protestant indeed,
In them, and towards them, he gives his affections their full swing, and as a wicked man is said to enlarge his desires (after the earth) as Hell, (Hab. 2.5.) so he enlarges his desires (after Heaven) as Heaven, and complaines his desires are no larger.
In them, and towards them, he gives his affections their full swing, and as a wicked man is said to enlarge his Desires (After the earth) as Hell, (Hab. 2.5.) so he enlarges his Desires (After Heaven) as Heaven, and complains his Desires Are no larger.
He saith to his soule, soule, doest thou see That Christ, and doest thou take notice of those promises? Thou hast goods layed up in him, in them for many yeares,
He Says to his soul, soul, dost thou see That christ, and dost thou take notice of those promises? Thou hast goods laid up in him, in them for many Years,
yea for eternity, soule take thine ease, take it fully, thou hast riches, thou hast an estate that can never be spent, soule, eate, drinke and be merry;
yea for eternity, soul take thine ease, take it Fully, thou hast riches, thou hast an estate that can never be spent, soul, eat, drink and be merry;
Untill the soule pitches thus on Christ, it is not in safety, much lesse in rest or quiet. As the needle in the compasse is in continuall motion till it points towards the North, where (as it is conceived) there are rocks of Load-stone with which it sympathiseth:
Until the soul pitches thus on christ, it is not in safety, much less in rest or quiet. As the needle in the compass is in continual motion till it points towards the North, where (as it is conceived) there Are Rocks of Loadstone with which it sympathiseth:
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And therefore after all his flights and flutterings among the creatures, he saith (with the Psalmist) returne unto thy rest, (thy Christ) O my soule, for the Lord hath dealt bountifully with thee, Psal. 116.7. Thou hast been abroad in the world, and that (like a narrow-hearted Master) deales niggardly with thee;
And Therefore After all his flights and flutterings among the creatures, he Says (with the Psalmist) return unto thy rest, (thy christ) Oh my soul, for the Lord hath dealt bountifully with thee, Psalm 116.7. Thou hast been abroad in the world, and that (like a narrowhearted Master) deals niggardly with thee;
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As when the Prophet Amos, reckoning up the judgements of God upon his people, speakes to them thus in his Name, ( chap. 4.6, 8 9.) I have sent you cleanenesse of teeth,
As when the Prophet Amos, reckoning up the Judgments of God upon his people, speaks to them thus in his Name, (chap. 4.6, 8 9.) I have sent you cleanenesse of teeth,
The yet, shewes there was great reason, God should expect their returne, or that he had done that, which in all probability, might have caused them to returne, when he sent those judgements.
The yet, shows there was great reason, God should expect their return, or that he had done that, which in all probability, might have caused them to return, when he sent those Judgments.
But this is a riddle which I cannot yet expound, that when my heart was no way set upon my estate, my estate should fall, That when I rested not in the creature, I should meet with such troubles in the creature.
But this is a riddle which I cannot yet expound, that when my heart was no Way Set upon my estate, my estate should fallen, That when I rested not in the creature, I should meet with such Troubles in the creature.
I confesse Mercer, a very learned commentator, doth not favour this exposition, of laying such a weight upon the particle yet, and therefore renders the Originall (Vau) as a bare copulative.
I confess Mercer, a very learned commentator, does not favour this exposition, of laying such a weight upon the particle yet, and Therefore renders the Original (Vau) as a bore copulative.
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Marke, when they shall say, that is, conclude all's their own, when out of the aboundance of their hearts their mouthes speake of nothing but of peace and safety, all is well,
Mark, when they shall say, that is, conclude all's their own, when out of the abundance of their hearts their mouths speak of nothing but of peace and safety, all is well,
of Luke, Christ instanceth in the dayes of Noah, and in the dayes of Lot, when they were secure, buying and selling, building and planting, marrying and giving in marriage,
of Lycia, christ Instanceth in the days of Noah, and in the days of Lot, when they were secure, buying and selling, building and planting, marrying and giving in marriage,
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even in the day that he looketh not for him, and in an houre when he is not aware, Luk. 12.45, 46 To have the spirit steept and drencht, in worldly pleasures or profits, endangers us, to some suddaine sweeping judgement:
even in the day that he looks not for him, and in an hour when he is not aware, Luk. 12.45, 46 To have the Spirit steeped and drenched, in worldly pleasures or profits, endangers us, to Some sudden sweeping judgement:
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The more we rest upon Christ, the more we trust on God, and make him our safety, the more safe we are, Him doth God establish in peace peace, in perfect peace, whose mind is stayed upon him,
The more we rest upon christ, the more we trust on God, and make him our safety, the more safe we Are, Him does God establish in peace peace, in perfect peace, whose mind is stayed upon him,
So much concerning this Chapter, containing Jobs bitter curse upon the day of his birth, and his vehement expostulation about the continuance of his life.
So much Concerning this Chapter, containing Jobs bitter curse upon the day of his birth, and his vehement expostulation about the Continuance of his life.
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they pittied his sad afflictions, but they were angry (and they thought, they had reason to be angry, in the behalfe of God) with his impatience and complaint.
they pitied his sad afflictions, but they were angry (and they Thought, they had reason to be angry, in the behalf of God) with his impatience and complaint.
Their zeale kindled, their hearts wax't hot within them, while they were thus mute and musing, the fire burned and brake forth, at last they spake (every man in his order) with their tongues:
Their zeal kindled, their hearts waxed hight within them, while they were thus mute and musing, the fire burned and brake forth, At last they spoke (every man in his order) with their tongues:
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after a long ventilation and debate, God himselfe (appearing as Moderator) states the question betweene them, determines and concludes for Job, against those three;
After a long ventilation and debate, God himself (appearing as Moderator) states the question between them, determines and concludes for Job, against those three;
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Yee have not spoken of me the thing that is right as my servant Job hath, chap. 42.7. To this God, the most wise, the only wise God, the infallible Moderator of all persons, actions, things and questions both in Heaven and upon the Earth, be glory and praise for ever. Amen. FINIS.
Ye have not spoken of me the thing that is right as my servant Job hath, chap. 42.7. To this God, the most wise, the only wise God, the infallible Moderator of all Persons, actions, things and questions both in Heaven and upon the Earth, be glory and praise for ever. Amen. FINIS.
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The word Banim, sons, comes from Banab to build; because sons & daughters build up their Fathers house, & continue the family. Or because they are (as it were built, and fram'd out of their parents.
The word Banim, Sons, comes from Banab to built; Because Sons & daughters built up their Father's house, & continue the family. Or Because they Are (as it were built, and framed out of their Parents.
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The Hebrew word NONLATINALPHABET comes from the roote Gamal, to render and make recompence: for this creature being used much for burden and travell, doth abundantly recompence his Master for his keeping, from this Hebrew word Gamal, the Greekes derive the name NONLATINALPHABET the Chaldeans Gamla, the Latines Camelus, and we our English Camel.
The Hebrew word comes from the root Gamal, to render and make recompense: for this creature being used much for burden and travel, does abundantly recompense his Master for his keeping, from this Hebrew word Gamal, the Greeks derive the name the Chaldeans Gamla, the Latins Camelus, and we our English Camel.
Tu Genitor cape sac•a manu patrios { que } penates. Me bello extento digressū ▪ & caede recenti Attrect are nefas, donec me flumine vivo Abluero - Virg. 2. Aenead.
Tu Genitor cape sac•a manu Patriots { que } penates. Me bello extento digressū ▪ & Kill recenti Attrect Are nefas, donec me Flumine vivo Abluero - Virg 2. Aenead.
Deus ipse arx est quae virum innoxium ambit Pōdus babet immensum pronomen illud •u, cujus sensus mirus ac arcanus est, Deum ipsū essesepem &c. non hanc curam solis demandasti angelis.
Deus ipse Arx est Quae virum innoxium ambit Pōdus babet immensum pronomen illud •u, cujus sensus Mirus ac Arcanus est, God ipsū essesepem etc. non hanc curam solis demandasti Angels.
In particula si aliquid subaudiendum, ut ubi legimus, Si Davidi Mentiar, si introibunt in requiem meam, hic subint elligitur, Si• vanus aut aliquid tale. Dru. in••c.
In Particula si Aliquid subaudiendum, ut ubi Legimus, Si David Mentiar, si introibunt in requiem meam, hic subint elligitur, Si• Vanus Or Aliquid tale. Drunk. in••c.
Cum complexa sui corpus miserabile nati At { que } deos, at { que } astra vocat crudelia mater. Virg. Eclog. 5. Quem non incusavit amens hominum { que } deum { que }. Idem. lib. 2. Aeneid.
Cum complexa sui corpus miserabile Nati At { que } Gods, At { que } Astra vocat crudelia mater. Virg Eclogue 5. Whom non incusavit amens hominum { que } God { que }. Idem. lib. 2. Aeneid.
Satanae voluntas semper iniqua est sed nunquam potest as injusta, Greg. Deus adeo bonus est ut nullo modo mala permitteret nisi inde majora bona eliciturus esset.
Satan Voluntas semper Iniqua est sed Never potest as Unjust, Greg. Deus adeo bonus est ut nullo modo mala permitteret nisi inde marjoram Bona eliciturus esset.
Dicitur Leviathan, i e. Additamentum sive augmentum, nam nullo nostro malo contentus est, nullam potestatem sibi satis esse putat: plus sibi potestatis addi, nobis malorū plus inserri semper postulat. Pineda.
Dicitur Leviathan, i e. Additamentum sive augmentum, nam nullo nostro Malo Contentus est, Nullam potestatem sibi satis esse putat: plus sibi potestatis addi, nobis malorū plus inserri semper postulat. Pineda.
Sabaeos autem Araba• intellige, qui latrocinijs dedili erant: unde posterior aetas eos Saracenos appellavit, non a Sara ut quidā somniant• sed ae Sarac. verbo Arabico, quod surari & latrocinari significat. Ʋnde Saric. Fur Latro. Drus. in loc.
Sabaeos autem Araba• Understand, qui latrocinijs dedili Erant: unde posterior Aetas eos Saracenos appellavit, non a Sarah ut quidam somniant• sed ae Sarac. verbo Arabia, quod surari & latrocinari significat. Ʋnde Saric. Fur Latro. Drus in loc.
— It scissa veste Latinus. Conjugis attonitus fatis ur bis { que } ruina. Vir, Aen 12. Herodotus l. 1. records the like gestures among the Lacedemonians. And Livy among the Sabines. l. 1. 2 Chron, 34.20.
— It scissa veste Latinus. spouse Astonished fatis ur bis { que } ruina. Vir, Aen 12. Herodotus l. 1. records the like gestures among the Lacedaemonians. And Livy among the Sabines. l. 1. 2 Chronicles, 34.20.
Et si calvitium induci pro mortuo interdictum est in lege, tamen certum est in sanct a resipiscentia calvitium probari at { que } imperari Iun. in Isa. 22.12.
Et si calvitium Induce Pro mortuo interdictum est in lege, tamen certum est in sanct a Repentance calvitium probari At { que } imperari June in Isaiah 22.12.
Natura noverca unum hominem animantium cunctorum, alienis velat opibus. Caeteris variè tegumenta tribuit testas, cortices, coria, spinas, villos, setas, pilos, plumam ▪ pennas, squammas, vellera; truncos etiam arboris cortice interdum gemino à frigoribus & calore tutata est, hominem tantum nudum, & in nuda humo natali die abjecit. Plin. Nat. Hist l 7. in the Preface. NONLATINALPHABET
Nature Stepmother Unum hominem Animantium cunctorum, alienis velat opibus. Caeteris variè tegumenta tribuit testas, cortices, coria, spinas, villos, setas, pilos, plumam ▪ pennas, squammas, vellera; truncos etiam arboris cortice Interdum gemino à frigoribus & calore tutata est, hominem Tantum Nudum, & in nuda humo Natal die abjecit. Pliny Nat. Hist l 7. in the Preface.
Quanquam Deus à nullo potest moveri, ad aliquid volendum de novo, cum sit immutabili•: tamen sicut voluntate aeterna producit aliquid in tempore, ita ab aeterno voluit modum producendi.
Quanquam Deus à nullo potest moveri, ad Aliquid volendum de novo, cum sit immutabili•: tamen sicut voluntate aeterna producit Aliquid in tempore, ita ab aeterno voluit modum producendi.
Aes alienum habere dicitur, & qui aureos debet, & qui corium forma publica percussum, quale apud Lacedaemonios suit. Sen. de Ben. l. 5. c 14. Suppellex a pelle. Ludi• de alieno corio (i e.) ex alienoliberalem te praestas.
Aes Alienum habere dicitur, & qui Golden debet, & qui corium forma Public percussum, quale apud Lacedaemonians suit. Sen. de Ben. l. 5. c 14. Suppellex a pelle. Ludi• de alieno Corio (i e.) ex alienoliberalem te praestas.
Spectant dij magnos viros cum calamitate aliqua colluctantes, Ecce spectaculum, ad quod respiciat operi suo intentus Deus. Senec. de Cat. c 2. de P•ov.
Spectant dij Magnos viros cum calamitate Any colluctantes, Ecce spectaculum, ad quod respiciat operi Sue intentus Deus. Seneca de Cat. c 2. de P•ov.
NONLATINALPHABET Ʋlcus ortum ex calore, sive igne inflammans corpus. Schind. Vox Hebraea significat scabi em soe dissimam, qualis est Elephantiasis. Vatab. in loc.
Ʋlcus Garden ex calore, sive Ignite inflammans corpus. Schind. Vox Hebraea significat scabi em so dissimam, qualis est Elephantiasis. Vatable in loc.
Chrysostome ▪ Dixit ad eum uxor ejus, uxorem dixit dixisse•ed verè diabolus dixit, Sic nam { que } & olim ait. Dixit serpens ad muli•rem, serpentem dixit dixisse sed non serpens dixit, sed diabolus qui per serpentem locutus est, Origen.
Chrysostom ▪ Dixit ad Eum uxor His, uxorem dixit dixisse•ed verè diabolus dixit, Sic nam { que } & Once ait. Dixit serpens ad muli•rem, serpentem dixit dixisse sed non serpens dixit, sed diabolus qui per serpentem Spoken est, Origen.
Non eam stultam vocat, sed in eo sermone stultarum mulierum mores imitatam, quasia seipsa desecerit & quasi in alienos mores & ingenium abjerit. Sanctius in loc.
Non eam stultam vocat, sed in eo sermon stultarum mulierum mores imitatam, quasia seipsa desecerit & quasi in alienos mores & ingenium abjerit. Sanctius in loc.
Ingratus est, qui injuriam vocat sinem voluptatis, stulius qui nullum •ructum esse pucat bonorum, nisi praesentium, qui non in praet•ritis acquiescit, &c. Sen ad Polyb. c. 29. Basil. Orat. 11. de patientia.
Ingrateful est, qui Injuriam vocat sinem voluptatis, stulius qui nullum •ructum esse pucat Bonorum, nisi praesentium, qui non in praet•ritis acquiescit, etc. Sen ad Polybius c. 29. Basil. Orat 11. de patientia.
Jer 49.20. Amos 1.12. Obad. 9. Hab. 3.4. Teman regio Principum Edom in terra Gabalitica a Theman filio Eliphaz filij Esau sortita vocabulum, &c. Sciendum etiā quod omnis Australis regio •braeis Theman dicitur. (paulo post ) Theman juxta Ezekielē Civitas Idumeae. Eusebius de locis.
Jer 49.20. Amos 1.12. Obadiah 9. Hab. 3.4. Teman Regio Principum Edom in terra Gabalitica a Theman filio Eliphaz filij Esau sortita Vocabulum, etc. Sciendum etiā quod omnis Australis Regio •braeis Theman dicitur. (Paul post) Theman juxta Ezekielen Civitas Idumeae. Eusebius de locis.
Cum enim aliquis loquitur ex impetu passionis, non ipse aperuit os suu•n, sed passione agitur ad loquendum, non enim per passionem nostri actus domini sum•• sed pe• so••m rationem; Consuetum enim est apud sapientes ut ex ratione loquantur passionum motus, quos sentiu••, Aquin. in loc.
Cum enim aliquis loquitur ex impetu passionis, non ipse aperuit os suu•n, sed passion agitur ad loquendum, non enim per passionem Our actus domini sum•• sed pe• so••m rationem; Consuetum enim est apud Wise ut ex ratione loquantur passionum motus, quos sentiu••, Aquinas in loc.
NONLATINALPHABET. Joh. 7.26. NONLATINALPHABET omne & NONLATINALPHABET dictio, quum qui• omne id dicit quod adiem pertinet, nihil veritus offensionem eorum quibus•um loquitur.
. John 7.26. omne & Dictio, Whom qui• omne id dicit quod adiem pertinet, nihil veritus offensionem Their quibus•um loquitur.
NONLATINALPHABET Levis aut nullius ponderis suit per metaphoram levis vilis contemptus suit in Piel NONLATINALPHABET maled•xit blasphema •it. NONLATINALPHABET In Ka• significat grave esse sive ingrav scere & in Piel honorare, quia quos honoramus non habemus leves aut viles, sed eorum authoritatis pondu• suscipimus, • ▪ Rivetus.
Levis Or Nullius ponderis suit per metaphoram levis vilis Contemptus suit in Piel maled•xit blasphema •it. In Ka• significat grave esse sive ingrav scere & in Piel honorare, quia quos Honoramus non habemus leves Or viles, sed Their authoritatis pondu• suscipimus, • ▪ Rivetus.
Benedictio vel maledictio propriè ad illam rem pertinet cui potest aliquid benè vel malè contingere, sc. rationali creaturae. Creaturis autem irrationalibus, bonum vel malum dicitur contingere, in ordine ad creaturam rationalem, propter quam sunt, Aquinus, ubi supra.
Benediction vel Malediction propriè ad Illam remembering pertinet cui potest Aliquid benè vel malè contingere, sc. rationali creaturae. Creaturis autem irrationalibus, bonum vel malum dicitur contingere, in Order ad creaturam rationalem, propter quam sunt, Aquinas, ubi supra.
Maledicere rebas irrationalibus in quantum sunt creaturoe, est peccatum blasphemiae, maledicere eis in se consideratis est otio• sum & vanum. Aquinas, ubio, supra.
Maledicere rebas irrationalibus in quantum sunt creaturoe, est peccatum Blasphemies, maledicere eis in se consideratis est otio• sum & vanum. Aquinas, ubio, supra.
NONLATINALPHABET Antiquissima suit in mensibus Lunaribus noctium & Lunationum observatio, quod & ipsum mensis nomen testatur, quod apud Graecos a Luna dicitur, nam (NONLATINALPHABET) mensis est, & vero (NONLATINALPHABET) Luna, Pined ▪ in loc. Summa h•• vult, deleatur è Calendario, Dru.
Antiquissima suit in mensibus Lunaribus Noctium & Lunationum Observatio, quod & ipsum mensis Nome testatur, quod apud Greeks a Luna dicitur, nam () mensis est, & vero () Luna, Pined ▪ in loc. Summa h•• vult, deleatur è Calendario, Drunk.
Hi solem transcendentem execrantur, ei { que } praeterea ominia convitia ingerunt quod torridus ipsos & regionem perdat, Herod. l. 4. ad finem. Atlantes diris solis ortum excipiunt, Solin. c. 4 Polybist. Atlantes & s•lem Orientem & Occidentem dira imprecatione con•uentur, Plin. l. 5. c. 8. Pined in loc.
Him solemn transcendentem execrantur, ei { que } praeterea ominia Convent ingerunt quod torridus ipsos & regionem perdat, Herod. l. 4. ad finem. Atlantes diris solis Garden excipiunt, Solin. c. 4 Polybist. Atlantes & s•lem Orientem & Occidentem dira imprecatione con•uentur, Pliny l. 5. c. 8. Pined in loc.
Qui bujusmode magnos pisces piscantur, de nocte eos invadunt in tenebris, & ideo quando dies incipit apparere, maledicu•t diei, quia per hoc eorum opus & intentio impeditur, Aquinus in loc.
Qui bujusmode Magnos pisces piscantur, de nocte eos invadunt in tenebris, & ideo quando dies incipit apparere, maledicu•t Die, quia per hoc Their opus & Intentio impeditur, Aquinas in loc.
Illi parati sunt suscitare Leviathan, qui sludent ad suggestiones diaboli implendas, Aquin. in loc. Qui sibi ipsis occasiones quaerunt peccandi elegantèr dicuntur suscitare diabolum.
Illi Parati sunt suscitare Leviathan, qui sludent ad suggestiones Diaboli implendas, Aquinas in loc. Qui sibi Ipse Occasiones quaerunt Peccandi elegantèr dicuntur suscitare Diabolum.
Solent in luctu voce slebili, & lacertos manibus verberantes ad lachrymas populum provocare. Hic enim mos permanet in Judaea, ut mulieres sparsis crinibus, nudatis { que } pectoribus voce modulara omnes ad fletū concitent, Hieron. in cap 9. Ierem.
Solent in luctu voce slebili, & lacertos manibus verberantes ad lachrymas Populum provocare. Hic enim mos permanent in Judaea, ut mulieres sparsis crinibus, nudatis { que } pectoribus voce modulara omnes ad fletū concitent, Hieron. in cap 9. Jeremiah
Exposui cum Hebraeis Leviathan simpliciter, pro NONLATINALPHABET luctum suum, ut sit Nun pro Mem sicut aliâs haec confundi videas. Quo significatu in scriplis doctorum Hebraeorum occurrit, & ex lingua Syriaca Sumptum est vicinum nomini, NONLATINALPHABET fic & Chaldaeus vertit. Simplicissimum est Leviathan pro luctu exponere cum. Hebrais, Merc.
Exposui cum Hebraeis Leviathan simpliciter, Pro Luctum suum, ut sit Nun Pro Man sicut aliâs haec confundi Videos. Quo significatu in scriplis doctorum Hebrews occurrit, & ex lingua Syriaca Sumptum est vicinum nomini, fic & Chaldean Vertit. Simplicissimum est Leviathan Pro luctu exponere cum. Hebrais, Mercy
Praeficae dicehantur apud veteres, quae adhiberi solerunt uneri, mercede conductae, ut & flerent & fortia sacta laudarent. Nonius Marcel. Quae praeficeretur aneillis quē, admodum lamētarentur praefica est dicta, Varro. l. 6. NONLATINALPHABET. Joseph. l. 3. de Bel. Iud. c. 15.
Praeficae dicehantur apud veteres, Quae adhiberi solerunt uneri, mercede conductae, ut & flerent & Fortia sacta laudarent. Nonius Marcel. Quae praeficeretur aneillis quē, admodum lamētarentur Praefica est dicta, Varro. l. 6.. Joseph. l. 3. de Bel. Iud. c. 15.
NONLATINALPHABET Mos est Scripturae ut saepe cum agitur de actionibus cantandi, lugendi & etiam ardētèr amandi rem aliquam nominibus masculis verba saemini•• goneris jungantur, vel assixis saemineis mascalina nomina afficiantur, ut excellentia illius actionis indicetur, quia mulieres in hujusmodi actionibus excellunt, Boldu•, in loc.
Mos est Scriptures ut saepe cum agitur de actionibus cantandi, lugendi & etiam ardētèr amandi remembering aliquam nominibus masculis verba saemini•• goneris jungantur, vel assixis saemineis mascalina nomina afficiantur, ut Excellence Illius actionis indicetur, quia mulieres in hujusmodi actionibus excellunt, Boldu•, in loc.
In execrationibus illa communitèr adhibentur, quae horribilia sunt, qu e { que } hominibus metum ac terrorē incutiunt: In aquatilibus nihil audimus horribilius Leviathā, Sanct in loc. Carmen illud dicebatur Leviathan quemadmodum multa ca•mina abijs sumpserunt nomen de quibus institus sunt. Idem.
In execrationibus illa communitèr adhibentur, Quae horribilia sunt, queen e { que } hominibus metum ac terrorē incutiunt: In aquatilibus nihil audimus horribilius Leviathā, Sanct in loc. Carmen illud dicebatur Leviathan quemadmodum Multa ca•mina abijs sumpserunt Nome de quibus institus sunt. Idem.
NONLATINALPHABET Primus albicantis aurorae splendor, quem alij poetae radios capillos, pennas aurorae dicunt. Sunt palpebrae aurorae radij qui sub aurorā emicare solent. Mercer.
Primus albicantis aurorae splendour, Whom alij poetae radios capillos, pennas aurorae dicunt. Sunt palpebrae aurorae radij qui sub aurorā emicare solent. Mercer.
Artaxerxes penè siti pereunte, cum aquam ebihisset sorditā, quaesivit ab eo Eunuabus ecquid non plurimum molestiae hoc potu sensisset? Respondet rex, nunquam ita suaviter se vel venum bibisse vel aquā puniss ••am. Pez•l Mellif. Histor p. 1.
Artaxerxes penè siti Pereunte, cum aquam ebihisset sorditā, quaesivit ab eo Eunuabus ecquid non plurimum molestiae hoc potu sensisset? Respondet rex, Never ita Suaviter se vel venum bibisse vel aquā puniss ••am. Pez•l Mellifluous. History p. 1.
Levana dea pro levandis è terra insantib•s, August. de Civit. Dei. l. 4. c ▪ 11. Thebanorum lex de non exponendis infantibus, Apud Aelian. de Var. Hist. l. 11.
Levana dea Pro levandis è terra insantib•s, August. de Civit Dei. l. 4. c ▪ 11. Thebanorum lex de non exponendis infantibus, Apud Aelian. de Var. Hist. l. 11.
Apertè his verbis ostendit, se adeo de suturae v•a de securum esse, ut tan•um fuerit solicitus de quiete a praesentibus calamitatibus. NONLATINALPHABET
Apertè his verbis ostendit, se adeo de suturae v•a de Secure esse, ut tan•um fuerit solicitus the quiet a praesentibus calamitatibus.
Planè Lazarum mortuum flevit Christus, sed non tuas lachrimas fudit, doluit Lazarum non dormientem sed potius resurgentem, Hieron. Ep. ad Tyrasiam super mortem filiae.
Planè Lazarum mortuum Flevit Christus, sed non tuas Tears fudit, doluit Lazarum non dormientem sed potius resurgentem, Hieron. Epistle and Tyrasiam super mortem Filial.
Si natus non suisset ille homo - i. e. si nunquam processisset a non esse ad esse. Melius quippe suisset nunquam su•sse quam tanta slagitia perpetrare, gratia quo { que } & gloria in aeternum privari, sed & appetibilius est homini absolutè non esse, quam esse damnatum, propter aeternam poenatissimam { que } miseriam, Dionis, Carthus in Mat. 26. v. 24.
Si Born non suisset Isle homo - i. e. si Never processisset a non esse ad esse. Better quip suisset Never su•sse quam tanta slagitia perpetrare, Gratia quo { que } & gloria in aeternum privari, sed & appetibilius est Homini absolutè non esse, quam esse damnatum, propter aeternam poenatissimam { que } Miseriam, Dionysius, Carthusian in Mathew 26. v. 24.
Nostrae quidem legis interpretes, quo capite jubent sumptus & luxus removere a Deorum manium •ure, Intelligunt imprimis sepulchrorum munificentiam esse minuendam, Cicero. Major apud Egyptios sepulchrorum quam donorum cura.
nostrae quidem Legis interprets, quo capite jubent sumptus & luxus removere a Gods manium •ure, Intelligunt imprimis sepulchrorum munificentiam esse minuendam, Cicero. Major apud Egyptios sepulchrorum quam Donorum Cure.
NONLATINALPHABET, Apud Aristotelem significat f•etum post septimum & intra quadragessimū diem conc•ptū; Apud Hippocratem octavo mense natos. Aristot l. 7. de Histor. Anima•. c. 7.
, Apud Aristotle significat f•etum post septimum & intra quadragessimū diem conc•ptū; Apud Hippocratem octavo mense natos. Aristotle l. 7. de History Anima•. c. 7.
Iustum temporis ordinem servavit dominus in creandis, fovendis & formandis Apostolis. Paulus vero vix dum bene concepto Spiritu vitali ex utero projectus fuera•, momen•o simul genitus & natus & vir plene aetatis fuit, Pined.
Iustum Temporis ordinem servavit dominus in creandis, fovendis & formandis Apostles. Paulus vero vix dum bene concepto Spiritu vitali ex utero projectus fuera•, momen•o simul Genitus & Born & vir plene aetatis fuit, Pined.
NONLATINALPHABET Erravit, a sc•po vel via, •a potissimum peccata significat quae vel errore vel per ignorantiam vel infirmitate carnis committuntur, Moller in Psal. 106. v. 6. NONLATINALPHABET Peccatum ex superbia. Transgressio non simplex & qualiscun { que }, sed maliciosa ac temerar•a, unde & aliquando rebellio vocatur, Musc. in Psal. 5. v. 10.
Erravit, a sc•po vel via, •a potissimum Peccata significat Quae vel Error vel per ignorantiam vel Infirmity carnis committuntur, Moller in Psalm 106. v. 6. Peccatum ex superbia. Transgressio non simplex & qualiscun { que }, sed maliciosa ac temerar•a, unde & aliquando Rebellion vocatur, Music in Psalm 5. v. 10.
Sicut prior pa•s de tyrannis & oppressoribus intelligitur, ita haec secunda potest de afflictis & oppressis. Sed congruentiùs si tota haec periodus, referatur ad viros fam•sos, qui dicuntur fessi robore, mille sese obijcientes vitae discriminibus, Pined.
Sicut prior pa•s de tyrannis & oppressoribus intelligitur, ita haec Secunda potest de afflictis & oppressis. Said congruentiùs si tota haec Periodus, referatur ad viros fam•sos, qui dicuntur fessi robore, mille seize obijcientes vitae discriminibus, Pined.
Existimant aliqui Dioclesianū etiam dolore motum fuisse, ut imperium deponeret, cum perficere se no• posse videret ea, quae contra Christian•s molitus fuerat. Christ. ••z. Mellif. Histor. Par. 2.
Existimant aliqui Dioclesianū etiam dolore motum Fuisse, ut imperium deponeret, cum perficere se no• posse videret ea, Quae contra Christian•s molitus fuerat. christ. ••z. Mellifluous. History Par. 2.
Peccatum ubi intravit libertatem perdidit & corrupit potestatem naturae datam Chrysost Hom. 29. in Gen Substantivum seipsum genititivo casure en• superlativam locutionem cum singulari energia de•otat. Buxt. rf. Servus abjectissimus.
Peccatum ubi intravit libertatem perdidit & corrupit potestatem naturae datam Chrysostom Hom. 29. in Gen Substantivum seipsum genititivo casure en• superlativam locutionem cum singulari energia de•otat. Buxt. rf. Servus abjectissimus.
NONLATINALPHABET Sumitur activè pro labore cum summa defatigatione & taedio, passivè pro dolore ipso & miseria & saepe utro { que } modo sumitur conjunctim, ut in Ecclesiaste, ubi vitae humanae calamitas & miseria isto vocabulo explicatur.
Sumitur activè Pro labour cum summa defatigatione & taedio, passivè Pro dolore ipso & Miseria & saepe utro { que } modo sumitur Conjointly, ut in Ecclesiastes, ubi vitae humanae Calamity & Miseria isto Vocabulo explicatur.
fw-la fw-la fw-la n1 fw-la fw-la fw-la cc fw-la, fw-la fw-la fw-mi fw-la cc fw-la cc fw-la fw-la { fw-fr } fw-la fw-la n1, fw-la p-acp n1, fw-la fw-la fw-la fw-la cc fw-la fw-la fw-la fw-la.
P•r iniquum est non aliam relinquere Deo levandae aerumnae rationem quam si vitam a•imal, &c petendumergo potius, ut no vulius sui •uce illustret, quam ut tenebris mortis obruat.
P•r Iniquum est non aliam Relinquere God levandae Aerumnae rationem quam si vitam a•imal, etc. petendumergo potius, ut no vulius sui •uce illustret, quam ut tenebris mortis obruat.
NONLATINALPHABET Summo gaudio & incredibili laetitia etiam signis exterioribus predita gestiunt, vel prae laetitia exultant, vel laetantur ad exultationem. Drus.
Summo gaudio & incredibili Laetitia etiam signis exterioribus predita gestiunt, vel Prae Laetitia exultant, vel laetantur ad exultationem. Drus
A Deo perpetua est haec calamitas, ut ne cibi quidem aut ullius necess•atis causa dolores possim fallere & uno momento a gemitibus ab•rrare. Vel tam frequentes mibi sunt gemitus ut vix mibi c•mpus supersit ad capiendum cibum.
A God perpetua est haec Calamity, ut ne cibi quidem Or ullius necess•atis causa Dolores possim fallere & Uno momento a gemitibus ab•rrare. Vel tam frequentes mibi sunt gemitus ut vix mibi c•mpus supersit ad capiendum Food.
NONLATINALPHABET Significat in quiete vel pace agere, vel tranquillè & in otio vivere. Nec multum abludit a voce Hebraea Latinum salus. Moller. in Psa. 122.6.
Significat in quiet vel pace agere, vel tranquillè & in otio vivere. Nec multum abludit a voce Hebraea Latinum salus. Moller. in Psa. 122.6.
Shiloh non tantum babet significationem passivam, quasi di•as, tranquitlum foeliceum, cui omnia prospere cedunt; sed attivam etiaem, ut Shiloh sit sospitator, seu promissae foelicitatis author.
Shiloh non Tantum babet significationem passivam, quasi di•as, tranquitlum foeliceum, cui omnia prosper cedunt; sed attivam etiaem, ut Shiloh fit sospitator, seu promissae foelicitatis author.
Non place• quod quidam putant Jobum velle hoc loco, quod non intimuerit, ne { que } ins•lentior fuit rebus affluentib•s, & tam••i• haec mala inciderit. Mercer.
Non place• quod quidam Putant Jobum velle hoc loco, quod non intimuerit, ne { que } ins•lentior fuit rebus affluentib•s, & tam••i• haec mala inciderit. Mercer.
