Exposition of Job 32-24
Hence observe.
Here's no sin named, therefore all are included, no sinner specified, therefore all are intended. I forgive, I pardon; the pardoning mercy of God knows no limits; it is not limited; First, to any sort of sins or sinners; Secondly, it is not limited to any degree of sins or sinners; let sins or sinners be of what sort they will, let sins or sinners be of what degree they will, they are within the compass of God's pardoning mercy. And as this text intimates, that the pardoning mercy of God is boundless, because it expresseth no bounds; So other Scriptures tell us expressly that it is boundless, extending it self to all sorts and degrees of sins and sinners ( Math: 12.31.) Every sin and blasphemy shall be forgiven. That a sin is great, that it is extremely aggravated, is no bar at all to the pardoning mercy of God; he can as easily pardon great sins as little sins; even sins that are as Crimson and scarlet, as well as those of the lightest tincture. The die or color of some clothes or stuffs, is so fading, that (as we say) the next wind will blow it off, or cause it to die away, but scarlet and crimson in grain never change their color; yet the pardoning grace of God causeth crimson and scarlet sin; to change color, and makes them as white as the natural wool or snow, that is, takes them quite and clean away. Yea the greatness of sin is so far from being a stop to pardon, that it is used asan argument to move God to pardon. David prayeth ( Psal: 25.11.) For thy names sake O Lord, pardon mine iniquity; why? doth he say? because it is little, or only a small sin, a sin committed rashly, unadvisedly, or but once; no; he useth none of these excusatory pleas for pardon, but saith, pardon my sin for it is great. Moses was not afraid to speak for pardon upon this ground also ( Exod: 32.31.) Lord (saith he) this people have committed a great sin, and have made them gods of gold, yet now if thou wilt forgive their sin, &c. There's a great deal of divine Rhetoric in that speech; Moses was not doubtful, whether God would forgive them their sin, because it was great, but he urged the Lord to forgive their sin because it was great. Where sin aboundeth, Grace doth much more abound (Rom: 5.20.) and therefore God is said to pardon abundantly, or to multiply to pardon ( Isa: 55.7.) and whom doth he promise to pardon there? even the man of iniquity, so that Scripture hath it; Let the wicked forsake his way, and the unrighteous man (or the man of iniquity) his thoughts, &c. If you who have sinned abundantly, repent, I will pardon abundantly. The heart of God in pardoning sin is infinitely larger then the heart of man can be in committing sin: and as the least sin needs pardon, so the greatest may have it; nothing hinders the pardon of sin, but the sinners not coming for it, or his not asking it. The sin against the holy Ghost cannot be forgiven; but the reason is, because such as commit that sin utterly reject the grace of God, and tread the blood of the Covenant under their feet, as an unholy thing.
Thirdly, The text speaks in the present tense; God saith not, I will pardon, or, possibly, I may pardon, but showeth what he both actually doth, and what he always doth, To God who saith I pardon.
Hence note.
I pardon, is a present, it is a continued act. To pardon is God's work today, and God's work tomorrow. As every soul may say of himself, Lord I sin; not only I have sinned, or I shall sin hereafter, but I sin: so saith God, I pardon; as men stand always in need of pardon, so God stands always prepared to pardon. He is ( Psal: 86.5.) plenteous in mercy, ready to forgive; The heart of God is never out of frame for that woe • ke, never indisposed to it. David found him so ( Psal: 32.5.) I said I will confess mine iniquity; he did not say, I have confessed mine iniquity; he was not come to a formal Confession; only he had it upon his heart to humble himself before God, and confess his sin; yet it follows; and thou forgavest the iniquity of my sin. While there was but a holy resolve upon his heart to confess his sin, the pardon of it was given him. The holy history of his sin and of God's mercy assureth us, that the word was no sooner out of his mouth (2 Sam: 12.13.) I have sinned, but instantly Nathan said, The Lord hath put away thy sin. Though God doth not pardon of course, yet he is in a continual course of pardon; therefore Moses prayed ( Numb: 14.19.) That God would pardon the people according to the greatness of his mercy, and as he had forgiven them from Egypt until then. As if he had said, Lord, thou hast been pardoning all along from the very first step we took out of Egypt to this day, thou hast exercised abundance of patience, longsuffering and mercy in pardoning this people, now Lord pardon us, as thou hast done from Egypt to this day; do not stop thy acts of Grace. The very first act of pardon stands forever, he that is once pardoned, is always pardoned: yet there are daily renewings of pardon, and fresh acts of it every day.
Fourthly, The word rendered to pardon, signifies to take away; as to bear a burden upon ourselves (according to the former translation) so to bear, or lift it off from another.
Hence Note.
An unpardoned soul hath a burden of sin upon him ready to break his back, yea enough to break his heart, were he sensible of it; the Lord by pardon takes this burden off from him. David speaks of his sins under this notion of a burden, ( Psal. 38.4.) My sins are gone over my head, they are a burden too heavy for me to bear. Yea sin is a burden too heavy for the strongest Angel in heaven to bear. But pardon easeth the soul of that burden, or 'tis the unburdening of the soul: Hence also pardon is called the removing of sin, (Psal. 103.12.) Thou removest our sins from us, as far as the East is from the West. Pardon removes sin even to the utmost distance, such is that of the East from the West. Pardon is called in another Scripture, the casting of sin behind God's back ( Isa. 38.17.) Thou hast cast all my sins behind thy back. Ye when God by pardon takes sin from off our backs, he doth not only cast it behind his own back, but he layeth it upon the back of his Son. Sin must lie somwhere till it is satisfied for; therefore pardon takes sin off from us, and layeth it upon Christ, ( Isa. 53. 6.) He hath laid on him the iniquities of us all. While sin is unpardoned, we bear it; and that it might be pardoned, Christ hath born it, (1 Pet. 2.24.) He bare our sins in his body on the tree. Pardoned sin is taken off from the sinner, and laid upon Christ; and he can do well enough with it, he can bear it, and discharge it fully, none else can: Indeed heaps of sin lie on the souls of some sinners, and they feel them no more then a fly: what's the reason of it? Because they are dead in their sins, and nothing is a burden to a dead man, throw a thousand Milstones upon him, he feels none of them: but a soul that is awakened, that hath but so much life put into it, as to feel a conviction of sin, O how is that soul pressed and burdened with the weight of sin! Yet till pardon take sin off from the soul, there it must lie, there it must abide; therefore Christ saith, ( John 9.41.) Because ye say ye see, your sin remains; What's that? You are unpardoned, your sin is upon you still; you think yourselves very wise and understanding, you think you can do well enough without me, therefore your sin remaineth; that is, it stands in full power and force against you.
Fifthly, Here are no conditions; God saith not, I pardon upon such and such terms, but I pardon.
Hence Note.
'It is the glory of God that he pardons freely. The pardon of sin may be considered, First, In the Decree of God from everlasting. Secondly, In the Execution of his Decree; which is, when any are effectually called and converted. Thirdly, As to the manifestation and Declaration of it to the person pardoned. A poor sinner may be unpardoned in his own sense, or in the Court of Conscience, when he is pardoned in the Court of Heaven. Now as pardon is free in the Decree of it, so in the Execution of it, as also in the Declaration of it to the soul; for though something, yea much must be done in the soul before pardon is declared, yet nothing is deserved, all is of free grace. God doth not manifest pardon till man repents and believes; yet he doth not pardon him because he repents and believes.
It may be objected, Surely there is something in us which moves God to pardon, for saith not Christ of Mary (Luke 7.47.) Many sins are forgiven her, for she loved much. Hence Papists argue, that, pardon of sin is from something in us, she repented much, believed much, loved much, therefore much was forgiven her?
I answer, That Scripture declares her great love to be the effect of great pardoning mercy, not the cause of it. Christ saith to Peter, much is forgiven her; this woman was a noted sinner, and it appears plainly, that much hath been forgiven her, for she loved much. That her many sins are forgiven her, this is the testimony, she loved much: The love of God to us, not our love to him, is the reason and original of pardon, ( Isa. 43.25.) I am he that blotteth out thy transgressions for my own sake. God pardoneth sin for his own sake, and for Christ's sake, not for ours. In one Scripture God saith ( Exod. 34.6, 7.) I will by no means clear the guilty: In another ( John 6.37.) Christ saith, He that comes to me, I will in no wise cast out. Till the sinner cometh to Christ, his sins are upon his own account; that is, he stands guilty, and God saith, I will by no means clear the guilty; no man shall ever be cleared of the punishment due to his sin, while the guilt of his sin is untaken off by the blood of Jesus Christ: but besides respect to the blood of Christ (which is the ransom paid for us) God respects nothing out of himself as the reason why he pardoneth us. I forgive.
Our Translation reads it, I will not offend. The word signifies first to offend or sin; it signifies also to destroy; and because destruction is a fruit or effect of sin, one word may well serve for both; so we render it ( Micah 2.10.) This is not your rest, because it is polluted, it shall destroy you, even with a sore destruction. Canaan was the resting place of God himself, ( Psal. 132.14.) and it was the resting place of the Jews after their travel through the wilderness, ( Jer. 31.2.) but when once they had polluted the land by sin, the land gave them no rest, but destroyed them; that is, they were destroyed out of the land. Here God declaring himself gracious in pardoning penitent sinners, promiseth rest to them, and freedom from destruction. I forgive, I will not destroy.
Hence observe first,
Thus God reported himself by Moses, (Deut. 32.39.) See now, that I, even I am he, and there is no God with me; I kill, and I make alive; I wound, and I heal; neither is there any that can deliver out of my hand. God doth not say I cannot, but I will not destroy; (James 4.12.) There is one Law-giver who is able to save and to destroy: There is but one supreme Law-giver, and that's God: and this one Law-giver is able to save and to destroy. There are many Law-givers that are neither able to save nor to destroy; or if they be able to destroy, they are not able to save. Men in authority, or worldly Powers, have not power always to act their authority, but there is one Law-giver that's able to save and to destroy; he can save those that obey his Laws, and destroy all those that transgress them; he is too strong for the strongest sinner, there is no making peace with him by opposing or overcoming his strength, but by taking hold of his strength, that is, by submitting to it, ( Isa. 27.5.)
Secondly Note.
Everyone that sinneth deserves to be destroyed; yet saith the Lord, I pardon, I will not destroy; I could destroy, and any one sin committed by any man would justify me against all the world in his destruction: Every mouth must be stopped, and all the world become guilty before God upon that account, ( Rom. 3.19.) yet God doth not destroy. And that he hath no content in destroying, he binds it with an Oath ( Ezek. 33.11.) As I live saith the Lord, I have no pleasure in the death of the wicked, &c. as if he had said, I am not bent upon your destruction, I had rather be taken off, and save you, I pardon, I will not destroy.
If any shall say, Hath God no pleasure in destruction? Hath he not a will to destroy as well as to save?
I answer, God hath pleasure in destroying, but it is in the destruction of those who obstinately resist his Will, who refuse both his counsel and his Covenant; to such indeed he saith ( Prov. 1.26.) I will laugh at your calamity, and mock when your fear (that is, the thing you feared) cometh, as desolation, &c. That, the men in whose calamity God laugheth are such, is evident by the character given of them at the 25 th verse, Ye have set at naught all my counsel, and would none of my reproof. As if God had said, you have laughed at my counsel, therefore I will laugh at your calamity. The Lord will declare himself delighted in their destruction who have despised instruction; and he will glorify himself in the actings of his Justice upon them, who have slighted and put by the tenders and entreaties of his mercy. Yet still God declareth himself more pleased in acting and putting forth his saving power, then his destroying power. The Prophet ( Hos. 11.8, 9.) most pathetically represents, as it were, a debate in the breast of God himself between his Justice and his Mercy; How shall I give thee up, Ephraim? How shall I deliver thee, Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? Mine heart is turned within me, my repentings are kindled together; (v. 9.) I will not execute the fierceness of mine anger, I will not return to destroy Ephraim. We see after the debate, the Lord determines for sparing, not for destroying. So then, though he can, and will not only destroy, but laugh at the destruction of obstinate sinners, yet he loves to spare rather then to destroy.
Thirdly, From the connection of these two, pardoning and sparing mercy, God saith first, I pardon, and then secondly, I will not destroy; who are they whom God will not destroy? they are are such as he pardons.
Hence Note.
As soon as Nathan had said to David, the Lord hath put away thy sin, the very next word is this, thou shalt not die, (2 Sam. 12.13.) if David's sin had not been pardoned, Daved must have died for it. 'It is a Logical Maxim, When the Cause is taken away, the Effect is taken away; Sin is the cause of destruction, therefore when God takes away sin, which is the cause, destruction the effect must needs be taken away too; pardon destroyeth sin, therefore how can they that are pardoned be destroyed? Pardon swallows up sin. As the Apostle speaks of life, (2 Cor. 5.4.) That mortality might be swallowed up of life; Here, mortality swallows up our lives by degrees, but hereafter mortality shall be swallowed up at once of life; Now, as life shall then swallow up mortality, so pardon at present swalloweth up sin; for as in our glorified state there shall never anything of mortality appear, so in a pardoned estate, nothing of sin shall appear as to hurt us. Sin pardoned cannot be found, ( Jer. 50.20.) In those days, and in that time saith the Lord, the iniquity of Jacob shall be sought for, and there shall be none, and the sins of Judah, and they shall not be found; why not? The Lord answers, for I will pardon them whom I reserve: And if their sins shall not be found, surely they shall not be found guilty, and therefore not destroyed: God may chasten them whom he hath pardoned, but he will not destroy those whom he hath pardoned; pardoned persons may smart, and smart greatly for sin, but they shall not die eternally for it, they shall not be destroyed for it. David was pardoned, yet God told him, the sword shall never depart from thy house; and the Lord told him particularly of a sore destruction upon a part of his house presently; because by this deed thou hast given great occasion to the enemies of God to blaspheme, (thou being a Professor, hast opened the mouths of the wicked against profession) therefore (though thou shalt not die, yet) the child also that is born unto thee shall surely die.
There are two things which the pardon of sin takes away. First, the power or reign of sin; where-ever sin is pardoned, the strength of it is subdued. God doth not pardon sin as Princes do; they may pardon an evil doer, and yet he still remain as evil and as ready to do evil as ever; they may pardon a thief, and yet he continue to be a thief still; but if God pardons a drunkard, an adulterer, or a thief, he doth not remain a drunkard, or an adulterer, or a thief still; God takes away the power of that sin which he pardoneth. Secondly, The pardon of sin takes away the punishment of sin; it may leave some chastisement, but it wholly takes away the punishment. The Popish doctrine saith, the fault is taken away by pardon, but there is a commutation of the punishment, eternal punishment is changed into temporal, either in this life, or that to come; hence their doctrines of Purgatory, and of Prayer for the dead, &c. all which stuff comes in upon this account. They cast all men into three sorts, some are Apostles and Martyrs, men very eminently godly, and they go immediately to heaven: there are another sort, and these are Apostates from, or persecutors of the faith, notorious sinners, these go immediately to hell: there are a third or middle sort of ordinary sinners, and they go immediately after death, neither to heaven nor hell, but to Purgatory, where they must bear the punishment of their sins till they can be prayed out: Christ hath only got so much favor for them (say they) to change their eternal punishment into a temporal. The grace of the Gospel knows nothing of this Doctrine; that tells us when sin is pardoned, all is pardoned, both guilt and punishment, both temporal and eternal, nothing remains but only chastisement; how sorely soever a believer suffers in this life, yet strictly taken, it is but a chastisement, and there remaineth nothing for him to suffer in the life which is to come. And if so, then
Pardon of sin is a precious mercy. 'It is so, First, Because it proceeds from the precious mercies of God. Secondly, Because it comes thorough the precious blood of Christ, ( Col. 1.14.) Thirdly, Because it opens a door to all precious mercies; as sin unpardoned with-holds all good things from us ( Jer. 5.25.) so sin pardoned opens the door for all mercy to flow in upon us. Christ said to the sick man ( Matth. 9.2.) Be of good cheer, thy sins are forgiven thee. Fourthly, It is a precious mercy, because it stops and keeps off all evils and judgments strictly so called, I forgive, I will not destroy. Our comforts cannot stand before the guilt of sin, and our troubles cannot stand long before the pardon of sin; ( Isa. 33.24.) The highest wtath of God appears in this, when he will not pardon; and it argues the greatest displeasure of man against man, when he prayeth that he may not be pardoned. That was a most dreadful prayer of the Prophet, ( Isa. 2.9.) The mean man is bowed down, and the mighty man humbles himself, therefore forgive them not; here was a prayer that they might not be forgiven; and the ground why he prayed so, seems to be as strange, as the matter of it was dreadful. Is it a sin to be excepted from pardon, to see a mean man bow down, and a mighty man humble himself? The meaning is, they bowed themselves not to God, but to idols; all bowing and humbling ourselves either to worship an idol, or in idol worship, is rebelling against God. We have a like prayer ( Jer. 18.23.) the Prophet having spoken of the plots and devisings of the people against him, turns himself thus to God, Thou knowest all their counsel to slay me, forgive not their iniquity, neither blot their sin from thy sight. Nothing can be wisht worse to any man then this, that his sin may never be pardoned. And here it may be questioned, how the Prophet could make such a prayer, which seems to have the height of all uncharitableness in it. I answer, first, The Prophet was led by an extraordinary Spirit to do this. Secondly, We are not to conceive that the Prophet prayed for their eternal condemnation, but that God would call them to a reckoning, and make them feel the evil of their own doings. There is a sin unto death, for the pardon of which we are not to pray, (1 John 5.16.) yet there is no sin about which we are to pray that it may never be pardoned. The worst prayer that can be made against any man, is, that he may not be pardoned; and there is nothing better to be prayed for then pardon. It shown the height of Christ's love, when hanging on the Cross, he prayed thus for his enemies, ( Luke 23.34.) Father, forgive them, they know not what they do; And the Protomartyr Stephen breathed out a like spirit of charity, while he was breathing out his life (in a shower of stones poured upon him from more stony hearts, Acts 7.60.) with this prayer, Lord, lay not this sin to their charge.
Thus, I have finished this 31 th verse, both according to our own Translation, and that other insisted upon by many of the learned; only from the connection of this verse with the next, according to the latter reading, (To God who saith I pardon, I will not destroy; it should be said, that which I see not teach thou me, if I have done iniquity, I will do no more.)
Observe.
The sin-pardoning mercy of God, is one of the highest and most spiritual arguments by which the soul is kept from sin. There is forgiveness with thee (saith David, Psal. 130.4.) that thou mayst be feared; that is, because thou art so merciful as to forgive sinners, therefore they ought to fear thee, in doing what thy will is, and in avoiding whatsoever is contrary to thy will. 'It is prophesied, that frame of spirit shall dwell upon the people of God in the latter days, ( Hos. 3.5.) They shall fear the Lord and his goodness; that is, they shall fear to offend the Lord because he is so good, and ready to pardon. It was said by a Heathen (and it may shame many who profess themselves Christians, that a heathen said so) if I did know that men should never know the evil which I do, and that the gods (so he speaks in their language) would pardon and forgive the evil which I do, yet I would not do it. Surely, the spirit of a true believer must needs rise thus high, and higher, upon the clear grounds of Gospel grace, and discoveries of the free love of God. Cannot a true believer say, though I know that God will pardon my sin, though he hath declared that my sin is pardoned, and though I could be assured that men should never know of this sin, if I commit it, yet I will not do it. To God who saith I pardon, it should be said, I will sin no more.
I shall now proceed to the 32 d verse, which stands fair to either reading.
Vers. 32. That which I see not, teach thou me; if I have done iniquity, I will do no more.
Some carry the general sense of these words, as if spoken by God himself to Job, and spoken by an irony, or in scorn, as if he had thus bespoken him; If I have afflicted thee beyond thy desert, or have overthrown thy judgment (that Job had (more then once) complained of, ) if I have not kept to the true rules of reason and righteousness in chastening thee; if in my dealings with thee I have done amiss, or have not done thee right? Shew me wherein (O Job) and I will afflict thee so no more. I shall not stay upon this, but take the words according to our Translation, as the whole verse intends a further description of a person deeply humbled under, and sensible of the hand, the chastening, the afflicting hand of God; who having said (with respect to all known sins) in the former verse, I will offend no more, saith here in this verse concerning all unknown sins, That which I see not, teach thou me; and if I have done iniquity, I will do no more.
There is a two-sold sight; First, Corporal, the sight of the bodily eye. Secondly, Intellectual, the sight of the eye of the mind, or of the understanding; when Elihu represents the penitent afflicted person speaking thus, What I see not, &c. he intends not a corporal sight but an intellectual. Seeing is here (as often elsewhere in Scripture) put for knowing: the understanding is the eye of the soul. How blind and dark are those men, who have no understanding in the things of God! ( Eph. 4.18.) When Christ had said, For judgment am I come into the world, that they which see not might see, and that they which see might be made blind; some of the Pharisees said unto him ( John 9.41.) are we blind also? (have we no eyes?) Jesus said unto them, If ye were blind, ye should have no sin, but now ye say we see, therefore your sin remaineth; that is, your sin remaineth upon you in the power and guilt of it. In that sense also Christ useth the word ( Math: 13.14.) Hearing ye shall hear, and not understand, and seeing ye shall see, and not perceive; ye shall have only such a knowledge of God, and of the things of God, of his word, & of his works, as will be of no other use to you, then to leave you without excuse. Seeing ye shall see but not perceive; ye shall have a fruitless and an unprofitable sight.
That which I see not (or have no understanding of) teach thou me, is the prayer of the humble soul. But what were those things, which he feared or supposed he did not see? Those unseen things might be of three sorts.
First, Those sins which he did not see; and those in a double notion, either corruptions dwelling in him, or evils acted by him. What corruptions, or what transgressions I see not, acquaint me with, anoint mine eyes that I may see them.
Secondly, Those favors and mercies which he did not see (we have many mercies which are not known to us, or of which we take little, yea no notice at all) those good turns, which I have received and have not been thankful, or have not improved and made suitable returns for them, show thou me.
Thirdly, Among the things not seen we may number the purposes, aims, and ends of God, in laying those chastisements upon him. As if he had said, If I have not yet apprehended what thou drivest at in my affliction, show it me, I beg and heartily desire a discovery of it. And if I have acted unduly with respect to thy aims in chastising me, I will do so no more. The acts of God are plain, but his aims lie close and are not perceived, but by an enlightened, yea and a very attentive eye. That which I see not, &c.
Hence observe; First.
Though every believer hath an eye, and an eye open to see the things of God, the things which concern his peace, yet the clearest-sighted among believers know but in part (1 Cor. 13.9.) We all know, but we do not know all. Those words of the Apostle may have a twofold understanding. First, we know, but a little of anything, that which we know we have but a part of it in our knowledge; in this life we know nothing thoroughly, nothing to the bottom, no not common principles. David saith ( Psal: 119.96.) I have seen an end of all perfection, but thy commandment is exceeding broad; There is such a perfection in thy commandment, that I cannot see, nor can any man come to the outside of it in this world. And as the holiness of God in the Law is exceeding broad, so there is a hight, a depth, a length, and a breadth in the love of God revealed in the Gospel, which exceedeth all our knowledge. ( Eph: 3.19.) That ye may know the love of Christ which passeth knowledge, &c. We know but a part of that love of God, the fruits and effects whereof are all our portion. We are not able to comprehend, though we labor to comprehend the breadth and length and depth and height of it. Our measure of loving God is to love him out of measure; but 'tis a very small measure of the love of God to us which we can know. Thus we know but little of that we know. Secondly, We know in part, that is, there are many things which we know not at all, we have no knowledge of some things, which may be fully known. Though we know many of our sins and corruptions, yet we have sins and corruptions which we know not of ( Psal. 19.12.) Who can understand his errors? Who can understand the errors of his understanding? who can understand the errors of his will? who can understand the errors of his affections? who can understand the errors of his actions? who can understand them all? yet they are all understandable. There are many errors in all these, which we know not to be errors, therefore we have need everyone of us to pray as David there did, Clense thou me from my secret faults. From secret faults in my understanding, from secret faults in my will and affections, in my practice and conversation. The secret faults which he asked pardon for were not those faults which he had committed in secret, or which other men know not of; but those faults which were secrets to himself, or which himself knew not of: Further, we know not our faults; First, either in reference to the doing of evil, or sins of commission; nor Secondly, in reference to the not doing of good or sins of omission; nor Thirdly, do we know our faults in reference to the manner of doing that which is good. Though we do not quite omit a duty, yet we fail many times in the doing of it. We do little of the good which we ought, and little of the good which we do is done as it ought. We have secret sins not only of commission in doing that which is evil, and of omission in not doing that which is good, but also in doing good. There are many flaws and errors in our doing of that which is good, which, though we perceive not, yet the pure eyes of God perceive. So then, as we see not all our errors in omitting duties, so we see not all our errors in performing duties; to see them requireth a spiritual sight indeed. Many can see when they omit a duty altogether, and charge themselves with a fault for it, but our faults in performance of duty, in prayer, in hearing none take notice of them, but they who have a spiritual eye, nor do they always take notice of all of them, nor fully of any of them at any time. We are much in the dark about these errors which accompany our holy duties. The iniquities of our holy things are many, and they lie very close. We may quickly and easily fall into them, but we cannot easily discern them.
For, First, though we perform an act of worship, of Church-worship, of instituted worship, right for the substance, yet we may miss and err in several circumstances, and not come up exactly to the outward performance of it. Secondly, much more may we run into errors and faults in the performance of duty, as to the internal part of it, or that frame of heart with which a duty is to be performed. We seldom, I may safely say, we never come up to that zeal, to that self-abasement, to that faith, to that love and delight which should be in us when we approach to and appear before God in the duties of his holy worship, whether public or private. The best of Saints come far short of knowing all the evil and failings of their evil and deceitful hearts, while they are engaged about that which is good, how much more are they short in the knowledge of God; and therefore what reason have we to say, as Elihu here directs the penitent soul to say; That which I know not teach thou me.
Secondly, Note.
When Elihu would have Job say, That which I see not teach thou me, he would have him confess, that there was some goed or evil which he did not see. He that desireth God to teach him, what he doth not see, doth therein acknowledge that he doth not see all that he ought. Our understandings are imperfect as well as our wills and affections; and our sins or imperfections wheresoever they are must be confessed. The deficiency of our knowledge, or the imperfection of our understanding must be confessed as well as the imperfection of our will to do good, and of our doing good. David layeth load upon himself in confessing the faultiness of his understanding, or inability to judge aright of what he saw before him ( Psal: 73.22.) So ignorant was I and foolish, even as a beast before thee. And the special point wherein he confessed his ignorance, was about the outward dispensations of God, in suffering wicked men to flourish. He had ignorant apprehensions, and was quite out in that matter; and therefore befools himself and calls himself a beast, so far was he from seeing the mind and design of God as became a Saint. Such an acknowledgement Agur made ( Pro: 30.2.) I am more brutish then any man, I have not the understanding of a man, I neither learned wisdom, nor have the knowledge of the holy. This worthy man confessed his ignorance; and as the more we know, the more we see our ignorance, so the more we know, the more we confess our ignorance. They that have but little knowledge, are especially defective in this point of knowledge to see their ignorance; and are therefore but little troubled with their ignorance. Many think they know enough; some, possibly, think they know all. They who have least knowledge, are least conscious of their own ignorance. And as there are many sins of ignorance, so ignorance it self is a sin, and therefore to be confessed and bewailed before God.
Thirdly, When El • hu brings in the penitent person confessing his ignorance, and begging instruction,
It teacheth us,
As our ignorance needs pardon, so do our sins of ignorance. The law of Moses teacheth this ( Levite: 4.2.) If a soul shall sin through ignorance, &c. he shall bring his sacrifice. He must make an atonement for his sin of ignorance. And we have further directions about offerings for sins of ignorance, when they are discovered and made known to the sinner himself. ( Lev: 5.2, 3, 4, 5, 6.) Then (saith the Law) he shall be guilty, that is, if when he knoweth his sin, he do not perform what the Law requireth in such cases, then he is not only ceremonially but morally guilty, as a neglecter if not as a despiser of the ordinance and appointment of God for his cleansing. That which I see not
The words are a prayer for divine teaching. The teaching of God is twofold; First, Immediate by his Spirit ( John 14.26.) The Spirit which is the comforter shall come and teach you all things. And again (1 John 2.27.) The anointing (that is, the Spirit) which ye have received of him, abideth in you: and ye need not that any man teach you; that is, ye need not rest in, or pin your faith upon the teachings of man; as you must not despise, so ye need not depend upon the instruction of man. Secondly, There is a mediate teaching, God teacheth by means, instruments, and ordinances. First, by the ministry of his word; Secondly, by the works of his hands. He teacheth, First, by his works of creation; Secondly, by his works of providence, they are our masters, tutors and instructors. Now when this penitent person prayeth, Teach thou me; we may understand him of both these teachings. First, of immediate teaching by the Spirit, who is the anointing. Secondly, of teaching by means, by the preaching of the word of God, and by his providences; in what way soever God is pleased to teach us, our hearts should stand open to receive instruction. And what way soever we receive instruction, it is God that teacheth us. Though men be the instruments, yet the effect is of him.
Hence Note, First.
Men alone cannot. Christ said to his Disciples, when he commissioned them, ( Matth. 28.19.) Go teach all Nations. And ( Eph. 4.11.) When he ascended up on high he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers; yet no Teachers can bring home instruction without the teachings of God. The tenor of the new Covenant runs thus, ( Isa. 54.13.) All thy children shall be taught of the Lord. And again ( Jer. 31.34.) They shall teach no more everyone his neighbor, &c. that is, they shall not be left to the teachings of man: or the teaching of God shall be so glorious, that all shall acknowledge it; though there be instruments, yet the flowing forth of the spirit shall be such, that instruments and means shall be little taken notice of. For when he saith, they shall not teach everyone his neighbor, it is not an absolute Negative, but shows that there shall be a more excellent teaching; as when the Apostle saith (2 Cor. 3.6.) Christ hath made us able Ministers, not of the letter, but of the Spirit; This Negative is not absolute, for the Apostles did teach the Letter, and the Spirit is usually conveyed by the Ministry of the letter, or of the external word; the word is (as it were) the chariot wherein the Spirit rideth, and cometh by the ear to the heart. So that, when Paul saith, We are Ministers not of the letter, &c. his meaning is, we are rather, or we are more the Ministers of the Spirit then of the letter. The inward teaching accompanying our Ministry, carrieth the matter, both for conviction and conversion, both for illumination and consolation, not the outward teaching ( John 6.45.) Every man therefore that hath heard and learned of the Father, cometh unto me. And how long soever we go to School to men, how long soever we sit under the Ministry of the ablest Gospel Preachers in the world, we come not to Christ till the Father teacheth; till he join his inward teaching to the outward teaching of the Minister, the light and life of grace is not received. It is God who teacheth effectually, men teach but instrumentally. Thus it was prophesied of the Gospel times ( Isa. 2.3. & Micah 4.2.) Many Nations shall come and say, Come and let us go up to the Mountain of the Lord, and to the House of the God of Jacob, and he will teach us of his ways, and we will walk in his paths, that is, he will accompany the Ministers and messengers of his word with his Spirit, he will impower them from on high, and so we shall learn his Statutes, and understand his ways. David ascribes even his skill in Military affairs to God's teaching, ( Psal. 144.1.) Blessed be the Lord, my strength, who teacheth my hand • to war, and my fingers to fight. God only teacheth a man powerfully to be a good Soldier. Surely then, it is God only who teacheth us to be good Christians, to be Believers, to be holy. He hath his seat in heaven, who teacheth hearts on earth.
Secondly, As these words hold out to us the temper of an humble sinner;
Note.
As it is the duty of the Ministers of the Gospel to be apt to teach, that's their special gift, or characteristical property; so 'tis the people's duty and grace to be apt to be taught, to be willing to be led, and instructed; naturally we are unteachable and intractable. As we know nothing of God savingly by nature, so we are not willing to know; we would sit down in our ignorance, or at most in a form of knowledge. To be willing to learn, is the first, or rather the second step to learning. The first is a sight of our ignorance; and the second, a readiness to be taught, and entertain the means of knowledge.
Thirdly, The words being the form of a Prayer;
Note.
It is a great favor and a mercy, that God will teach us, that he will be our master, our Tutor. Now, as we are to ask and pray for every mercy, so for this, that God would vouchsafe to be our Teacher, ( Psal. 25.4, 5.) Shew me thy ways, O Lord, teach me thy paths; Lead me in thy truth, and teach me; David spake it twice in prayer, Lead me, and Teach me: Lead me on in the truth which I know, and teach me the truths which I know not. So he prayeth again, ( Psal. 119.26.) Teach me thy Statutes, make me to understand the way of thy precepts. David was convinced that he could not understand the Statutes of God, unless God would be his Teacher; though he could read the Statutes of God, and understand the language of them, yet he did not understand the Spirit of them till he was taught (and taught) of God, and therefore he prayed so earnestly, once and again, for his teaching. When Philip put that question to the Eunuch ( Acts 8.30.) Understandest thou what thou readest? He said, how can I except some man should guide me? Or, unless I am taught. Though we read the Statutes of God, and read them every day, yet we shall know little unless the Lord teach us. Solomon made it his request for all Israel at the solemn Dedication of the Temple, (1 Kings 8.37.) Teach them the good way wherein they should walk. God who is our Commander is also our Counselor.
Fourthly, From the special matter wherein this penitent person would be taught, which is plain from part of the latter verse, If I have done iniquity;
Note.
He would have God teach him what iniquity he hath done. David was often upon that prayer, ( Psal. 139.24.) Search me, O God, and know my heart, and see if there be any wicked way in me. Lord, show me my sin; as I would not conceal my sin from thee, so I would not have my sin concealed from myself. A carnal man who lives in sin (though possibly he may pray for knowledge in some things, and would be a knowing man, yet he) hath no mind that either God or man should show him his sin; He loves not to see the worst of himself, his dark part; he as little loves to see his sin, as to have it seen. But a godly man never thinks he seeth his sin enough; how little soever he sins, he thinks he sins too much, (that's the general bent of a gracious man's heart) and how much soever he sees his sin, he thinks he sees it too little. And therefore as he tells God what he knows of his sin, so he would have God tell him that of his sin which he doth not know. That which I know not, teach thou me.
There are two special parts of repentance. First, Confession of sin, whether known or unknown. This we have in the former part of the verse, That which I see not, teach thou me. There is the confession of sin, even of unknown sin. The second part of repentance is reformation or amendment, a turning from sin, a forsaking of that iniquity which we desire God would show us, we have this second part of repentance in this latter part of the verse.
If I have done iniquity, I will do no more. But why doth he say, If I have? &c. Had he any any doubt whether he had done iniquity or no? every man must confess, down right, that he hath sinned, and done iniquity, without ifs or an's. Solomon having made such a supposition in his prayer at the Dedication of the Temple, (1 Kings 8.46.) If they sin against thee ) presently puts it into this position, for there is no man that sinneth not. The Apostle concludes, (1 John 1.8.) If we say we have no sin, we deceive ourselves, and the truth is not in us. Therefore, this, If I have done iniquity is not to be understood as if this or that man, as if he or any man might be without sin; but when the penitent is brought in, saying, If I have done iniquity; h • meaning is, First, What ever iniquity I have done, I am willing to leave it, to abandon it, I will do so no more. Secondly, Thus, If I have done iniquity, that is, if I have done any great iniquity, if I have acted perverseness, or perversely, as the word signifieth, I will do so no more; to do iniquity is more then barely to sin. As if he had said, though I cannot promise that I will sin no more; yet, Lord, if thou dost discover to me any iniquity, any gross sin or perverseness, I will do that no more, I will engage myself against that sin with all my might; and to the utmost of my power, by grace received, I will keep myself pure from every sin. If I have done iniquity.
Hence Note. First,
He knoweth he hath sinned & done evil, though he knoweth not every evil he hath done, nor how sinfully he may have sinned; he doubts it may be worse with him then he seeth. Possibly he hath done iniquity. Job in reference to his children ( chap. 1.5.) had an holy suspicion that in their feasting they might sin against God; he knew no sin they had run into, nor could charge them with any excess; but he was jealous they had sinned; nor did Job speak thus, as if his meaning were, that possibly in their feasting some corruption might work in them, (he knew there is no man in the best duties of his life wholly freed from the workings of sin) but, he had this jealousy, that they might have fallen into some great sin, and so provoked God greatly against them, therefore he did (as it were) way-lay such guilt, and early sought reconciliation with God. As Job was thus jealous of his children, so a gracious heart, though he cannot charge himself with this or that evil, yet he is apt to suspect his own heart, and fears it may be worse with him, then possibly, it is.
Secondly, When he saith, If I have done iniquity; This humble man, though he doth suppose that he might have done iniquity, yet he doth but suppose it.
Hence note.
He doth not put an if upon it whether he had sinned or no, but, whether he had done iniquity. Zachariah and Elizabeth were not without sin, but they did no iniquity; for, saith the text ( Luke 1.6.) They were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. It cannot be imagined but that the people of Israel sinned, yet ( Num: 23.21.) God saw no iniquity in Jacob, nor perverseness in Israel. There may be such a time in the Church when the people of God have no iniquity, no provocation to be seen or found among them. Though a Godly man cannot deny but he hath sinned, yet he can affirm that he hath not indulged himself in any sin. If I have done iniquity,
The Hebrew is, I will not add. We render, I will do no more. As if he had said; If upon trial, it be found that I have done iniquity, yet I will not add iniquity to iniquity, I will not go on, I will not persist, nor proceed in iniquity. I will not take a step more in any way which God shall discover to me to be an evil way. If I am out of the way, I will not go on in my way.
Hence observe.
His will is set against it; I will do no more. I shown in opening the former verse (It is mere to be said unto God, I have borne chastisement, I will offend no more) in what sense a godly man may make such a promise, or say, I will sin no more; here I say, A godly man is resolute against sin, especially against great sins. As a carnal man hath but very weak resolves for the doing of good, he hath (as some express it) but a velleity, somewhat like a will to do that which is good; so a carnal man makes but weak resolves against evil, he hath not a settled will, but a kind of noleity against it. He makes some flourishes of profession against it, but he is not resolvedly engaged against it; whereas a godly man is resolute both as to the doing of good, and the not doing of evil. If a godly man might have his will, he would never sin more; And as a Godly man waiteth joyfully for that state of glory wherein he shall sin no more; so a resolution to sin no more, hath, as I may say, somewhat of glory in it. In glory we shall sin no more, and where grace is in truth, that soul would gladly be rid of sin, and sin no more. A godly man is resolved against all ungodliness; and this is a kind of entrance into glory.
Again, Whereas the penitent man saith, I will do no more.
Note.
Repentance for and continuance in sin, cannot consist in the same subject. This is the voice of every gracious soul, I would not sin anymore, or I would not continue any longer in sin. To sin is common to man, but to continue in sin, is proper to a wicked man. To err and fail that's human, but to persevere in error is diabolical. Sin will continue in us while we continue in this world; but they that are not of the world, do not, will not continue in sin, how long so ever they are in the world. Sin may be considered three ways. First, as remaining in us; Secondly, as reserved; Thirdly, as preserved by us. There is sin remaining in the best of Saints on this side heaven ( Rom: 7.20, 21, 22, 23, 24.) Sin is reserved only in carnal men, they save their sins, and would be saved, not from but in their sins. Sin is preserved or maintained and defended in the worst of wicked men. Sin is heightened to the utmost, where 'tis not only retained, but maintained and preserved. The Apostle having closed the fifth Chapter of his Epistle to the Romans, in the triumph of Gospel grace. That as sin hath reigned unto death, so grace might reign through righteousness unto eternal life by Jesus Christ our Lord, begins the next with a prevention of the abuse of this Grace; What shall we say then, shall we continue in sin that grace may abound? God forbid. How shall we that are dead to sin, live any longer therein? How can we continue in sin, that are partakers of Gospel grace? Sin will continue in us, but we cannot continue in it. The question implieth a kind of impossibility. We were once dead in sin, but now we are dead to sin, how then can we live or continue in it? Perseverance is either our best or our worst. To persevere is best when we persevere in good, and to persevere is worst when we persevere in evil. It is bad to be or do evil, but it is worse to abide in evil. The first best is not to sin, the next best is not to continue, nor lodge in sin, no not for an hour. Paul said in another case ( Gal: 2.5.) To whom we gave place by subjection, no not for an hour; We should not give place to sin, no not for a minute, but resist it to the utmost, and totally displace it, if we can.
Lastly, From the Hebrew elegancy, which saith, I will not add.
Note.
When he hath committed any one sin, he breaks it off and dedestroyeth it by repentance. He doth not add sin to sin, because the sin formerly committed is destroyed by repentance. His former sin is taken off the file before he acts a second, who heartily repenteth of the first, and as heartily resolveth not to commit a second. Such a man doth not run a round of sinning and repenting, though he sinneth after • he hath repented. Daniel gave that advice to Nebuchadnezzar (Dan: 4.27.) Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor. If thou repentest indeed, the sin that cometh after will not be added to thy former, because that is done away through Grace. A godly man (according to the former point) would not add or commit another act of sin to his former; as it is said of Judah (Gen: 38.26.) who had committed folly with Tamar, He knew her again no more. Though his sin was great, yet doubtless his heart was humbled, and he returned not to his former sin. But the wicked man continues in his wickedness, yea, he blesseth himself in his heart, saying, I shall have peace, though I walk in the imagination of mi • e heart, to add drunkenness to thirst (Deut: 29.19.) Every new sin is an addition to his former sins, because he always liveth in sin. They who would not have the captives brought into the City, gave this reason (2 Chron: 28.13.) For whereas we have offended against the Lord already, ye intend to add more to our sins, &c. O take heed of sinning so, as to join sins together. As in Arithmetic when we add sum to sum, what an huge sum may we quickly make. Therefore break off sin by repentance, that if thou sinnest again, it may not be an adding of sin to sin. That's a dreadful prophesy and threatening ( Psal: 69.27.) Add iniquity to their iniquity, and let them not come into thy righteousness. How doth the Lord add iniquity to iniquity? will he cause any to sin more? or will he do any iniquity? No; the meaning is (as our margin intimates) the Lord will add the punishment of their iniquity to their iniquity; or he will give them up to the power of their own lusts and vile affections, so that they cannot but renew the acts of sin, and add one iniquity to another. It is a blessed work when we are much in the additions of grace to grace, and of good works to good. 'It is the design and business of a gracious heart to add grace to grace, that is, the exercise of one grace to another, till every grace be exercised (2 Pet: 1.5.) Give diligence to add to your faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience. Here is a blessed addition. When a good man hath done well once, he adds to do more, he adds more acts of the same kind, and he adds to do good acts of any other kind; He adds patience to godliness, and to godliness brotherly kindness, and to brotherly kindness charity; thus he is busied in a blessed way of addition. But the addition of sin to sin, is the bitter fruit of rebellion against God ( Isa. 30.1.) Woe to the rebellious children — that cover, but not with a covering of my Spirit, that they may add sin to sin. They that make excuses for sin committed, add sin to sin; yet by these coverings, we may understand not only excuses and pretences, for sin acted, but our own good acts; for to cover sin with anything of our own, is to add sin to sin. Yet I conceive, the adding of one kind of sin to another, is the addition there meant. The Israelites said to Samuel, when they were brought to a sight of their sin (1 Sam: 12.19.) We have added unto all our sins this evil to ask us a King. They refused the Lord's government, and asked a king in the pride of their hearts, and so added sin to sin. Thus 'tis said of Herod (Luke 3.20.) That to all his evil deeds, he added this, that he shut up John in prison. And as there is an adding of several kinds of sin, so of several acts of the same kind of sin, oath to oath, and adultery to adultery, and wrong-dealing to wrong-dealing; this day some oppress their brethren, and the next day they do the same. O let such remember what additions the Lord will make to them, he will add punishment to punishment, he will add the same kind of punishment several times, he will add sword to sword, and famine to famine, and pestilence to pestilence, and he will add punishments of various kinds. The Prophet reports what various or (if I may so speak) heterogeneal kinds of sin men added and strung up together. ( Hos: 4.2.) By swearing, and lying, and killing, and stealing, and committing adultery, they break out and blood toucheth blood. Surely, God will make blood touch blood in a way of punishment, as men make blood touch blood in a way of sin. The adding of sins makes an addition of plagues. When Jehoiakim the King heard the roll read, he threw it into the fire and burnt it (Jer: 36.) but could he burn or make an end of the threatenings? no ( v. 32.) And there were added besides unto them many like words. It is said ( Rev: 22.18.) If any man shall add unto these things, God shall add unto him the plagues that are written in this book. To add anything to the holy word of God, is as sinful as to take from the word, or act against it. God can add plagues as fast as men add sins. When sin is added to sin, then guilt is added to guilt, and punishment to punishment. Take heed of this addition, resolve with the penitent soul in the text; If I have done iniquity, I will add no more.
JOB. Chap. 34. Vers. 33, 34, 35.
Should it be according to thy mind? he will recompense it whether thou refuse, or whether thou choose, and not I: therefore speak what thou knowest.
Let men of understanding tell me, and let a wise man hearken unto me.
Job hath spoken without knowledge, and his words were without wisdom.
IN the Context of these three verses Elihu doth chiefly these two things. First, he appeals to the Conscience of Job (v. 33.) Should it be according to thy mind? ask thyself whether it should be so, yea or no. Secondly, he appeals to the judgment of Jobs friends, yea of all wise and understanding men, concerning what Job had spoken, or whether he had not spoken unwisely, in the 33 d and 34 th verses; Let men of understanding tell me, and let a wise man hearken unto me. Job hath spoken without knowledge, and his words were without wisdom.
The scope of Elihu in these words is yet further to humble Job, and to provoke him to repentance for his inconsiderate speeches. Yet Elihu doth not call Job to repentance upon the same grounds or terms as his three friends had done. They moved him to repentance upon the Consideration of his former wicked life, as they supposed; but Elihu moves him to repentance upon the Consideration of his imprudent and rash speeches under the afflicting hand of God.
Vers. 33. Should it be according to thy mind?
This verse is delivered in as much variety as any text throughout the whole Book; and as a learned writer upon it concludes; If we should stay upon all the various readings, translations, and interpretations of it, we should rather darken then enlighten, rather entangle both hearers and readers, then unfold the text. There are at least six distinct translations of this verse, which I shall pass only with the naming of them, and then proceed to open the words as they stand in our own; which comprehends the sum and substance of what is held out in most of them.
First, Some give it thus; Should he reward it according to thy mind, though thou hast despised the one, and chosen the other, yet will not I, therefore speak what thou knowest. As if he had said, Why should God reward him, as thou wouldest have him do it? Though thou hast refused to submit to God's mercy, and hast called for justice, yet I dare not do so. If thou know better teach me.
Secondly, Another thus; Should it come from thee, how he should recompense is, when thou hast refused his correction? but thou shalt choose and not I, therefore speak what thou knowest. The sense of which translation may be thus represented; Shouldest thou who hast sinned, and refusest to be corrected, teach God how he should correct thee? Thou mayest think so, but I do not, show me better if thou canst.
Thirdly, Should that come from thee, which he will punish? I speak it, because thou hast refused God's correction, because thou hast chosen that which I would not. Now speak what thou knowest. As if he had said; Why shouldest thou speak against God's proceedings, to bring farther trouble upon thee? my desire of easing thee is the cause, why I speak thus; I should never have accused God as thou hast done, if I had been so handled by him. But if thou hast anything to except against what I say, speak freely.
Fourthly, Did such a speech come from thee? He will recompense it, that thou hast rejected him; But thou choosest this way and not I: now speak what thou knowest. As if Elihu had thus expressed himself to Job; I never heard thee speak so humbly, as I have taught thee (v. 31, 32.) Surely God will punish thee, because thou hast spoken proudly against his proceedings with thee. But this is nothing to me, who like not of such courses. If thou canst defend thyself, so do.
Thus Junius connecting this verse with the former, wherein is shown what a penitent person should say to God, translates and expounds the whole to this sense; Now therefore consider, hast thou spoken in such a manner, surely God will recompense it to thee, if thou refusest to speak so, (thus he deterreth him by the consideration of the event, or of what might follow upon his refusal, and then he deterreth him by his own example) but if thou choosest to do otherwise, truly I will not. (Thou shalt go alone for me) Now then speak what thou thinkest.
Fifthly, Should therefore God recompense that which man hath done according to thine opinion, saying, because thou dislikest this, it is but equal, that thou shouldest choose another and not I. And what doest thou know? speak man.
Sixthly, M r Broughton renders thus; Should that come from thee which he will punish; as thou doest loath, as thou likest, where I would not? Now speak what thou thinkest.
All these renderings may be reduced to this one common sense; O Job, whatsoever thou sufferest, or by what means soever thou art fallen into this misery, is it fit that God should be ordered by thy opinion and Judgment? And surely, O Job, I must tell thee plainly, nor canst thou deny it, that thou hast not rested nor sat down quietly in the determination and decree of God concerning thee; But thou wouldest rather be choosing and prescribing to God, how and in what way he should deal with thee, and dispence his providences to thee, then satisfy thyself in his appoyntments and pleasure. Far be it from me, that I should follow thy example, or tread in thy steps as to this matter; yet if thou hast anything to reply to what I have urged, say on, bring it forth, let me and all in thy presence, hear and judge of it.
Thus Elihu points Job to his grand error, that he did not readily approve, nor quietly submit to the Judgment of God in his own case. And so had not spoken reverently enough of God, nor humbly enough of himself.
The reason of these various readings and renderings mentioned, is the conciseness of the Hebrew text, which leaves some words to be understood and supplied for the completing of the sense. And because the most skillful Interpreters are not perfectly acquainted with the dialect or manner of speech used in those more remote and ancient times, therefore they must needs differ both in their translations and expositions, yet (which may free the reader from all prejudices against the holy Scriptures, either as obscure or dubious) they all center and agree in that which is true in it self, as also in the principal scope and drift of Elihu in this discourse with Job.
Having thus given some account of the various translations of this verse, I shall now close with the explication of our own.
Thus Elihu bespeaks Job; Should it be? he doth not say what, but leaves us to the whole matter, should this, or that, or t' other thing, or anything be according to thy mind? the Hebrew text is but one word, which we translate, according to thy mind, or, as thou wouldst have it? should it be from thee? that is, should God take counsel or direction from thee? or go to thee as an Oracle to be taught which way to deal with thee, or with any man else; should it be from thee? The matter which Elihu insists upon, respects the dispensations of God; So his meaning is, should God cut out the works of his providence according to thy order? should God reward, or should God punish? should God set up, or should God pull down? should God bring trouble, or should God cause peace according to thy mind? must he needs ask counsel of thee, before he proceed to any of these resolutions? no!
The former part of the verse, is a question or Interrogation, Should it be according to thy mind? He will recompense, &c. That's the answer; and it contains both a negative and an affirmative, he will not do according to thy mind, but he will do according to his own; He will recompense it.
The verb signifies to pay, or appease, and make quiet, and the reason why the same word signifieth paying, or recompensing, and peace, is because where payment is made, peace is obtained, where recompense is given, there quietness is settled; He will recompense, or he will pay, that is, give our and distribute in his providences as he pleaseth.
There are two special acts of the will, choosing and refusing; and these two are Intrinsecall and Essentiall to the will; as the proper act of the understanding is to apprehend, and then to assent; so upon those representations which the understanding makes to the will, the will doth either refuse or choose. Further, the word which we here translate to refuse, signifies more then that simple act of the will, it signifies to refuse with a kind of disdain and great disgust; to refuse a thing as altogether unworthy to be received; or to refuse a thing as being much displeased and burdened with it. Eliphaz useth this word ( Chap: 5.17.) Despise thou not the chastening of the Lord; that is, do not refuse it with a dislike, or as a thing that is grievous and nauseous to thee. That which is contrary to our appetite, the stomach refuseth and vomits it up again; such a force there is in this word, he will recompense it, whether and how much soever thou refuse
He puts that in, to show that it is neither the refusal of man that stops God, nor is it the choice of man that brings God on to his work, he will proceed purely from himself; he will recompense whether thou refusest, or whether thou choose, and not I.
As if he had said, it is God that will do it, it is God that will bring this upon thee, and not I; that's the sense of our reading; But according to other readings, and not I, refers, to thou; do thou refuse or choose whether thou wilt obey the dispensation or no, for my part I will not stand upon those terms with God, but refer myself wholly to his dispose.
From the words thus opened ( Should it be according to thy mind? &c.
Observe; First.
He would have his mind the measure both of all that he is to do for God; and of all that God doth to him. We love to do all things according to our own minds, and we love to have all things done according to our own minds. Man naturally would do nothing according to God's mind; nor would he have anything done to him according to God's mind, unless it accord with his own too. The Apostle ( Rom: 8.7.) proclaims that Innate Enmity that is in the heart of all men naturally against the mind and will of God; The wisdom of the flesh is Enmity against God: It is not subject to the Law of God, neither indeed can be; that is, while a man remains flesh, or in an unregenerate state, he is altogether at enmity against the Law of God; both against what God appoints him to do, & against what he appoints him to suffer. Man equally riseth up in his thoughts, and rebels against both. And as this enmity doth remain whole and unbroken in all men by nature, till they are renewed by grace and borne again; so there are remainders of it, even in those who are renewed by grace; there is somewhat of this opposition against God in every godly man; he would fain have things go according to his mind; and he hath much of this mind in him; I do not say, a godly man would do nothing according to God's mind, that's the natural man's frame; but a godly man would very fain have God do things according to his mind, as may appear, especially in four things.
First, He would have God reward, or do good both to himself and others, according to his mind; He would have God lift up those whom he would have lifted up, and prefer those whom he would have prefer'd; he would fain have God show favor to or bestow favors upon those whom he favors.
Secondly, As to punishment and Judgment, he would have God punish according to his mind; such a man is proud; he is an oppressor, he is an opposer of goodness and good men, therefore he would have the hand of God heavy upon him, to cast him down out of hand, or without delay.
Thirdly, He would have God go according to his mind in chastening and afflicting himself; though he would not be totally uncorrected, yet he would have God correct him only in such a kind, in such a manner and measure as he would choose; he doth not refuse chastening, but he would be chastened in what himself pleaseth, or in his own way. He saith in his heart, if God would correct me in this or that, I could bear it, but I do not like to be corrected in such a thing, or in such a way; one saith, if God would smite me in my Estate I could bear it, but not in my body; Another saith, if God should smite me with sickness, I could bear it, but not in my Children; or let the affliction be what God pleaseth, if God would afflict me but thus much, or thus far, in such a degree, I could submit, but my heart can hardly yield to this measure of affliction. Thus we would have it according to our minds, as to the measure, as also for the continuance of our afflictions. We would be corrected for so long, for so many days, but to have months of vanity, and years of trouble, this is not according to our mind.
Fourthly, He would have God govern (not only himself but) the whole world according to his mind: Man hath much of this in him, he would have God order nations as himself and other men like himself desire. Some one man would prescribe and direct what God should do, and how he should do to all men. Luther writ to Melanchthon when he was so exceedingly troubled at the providences of God in the world; Our Brother Philip is to be admonished, that he would forbear governing the world; we can hardly let God alone to rule that world which himself alone hath made; Should it be according to thy mind? to this man's mind, or that man's mind? it must not be as it is; if every man might have his mind, he would govern and rule the world in another way then God doth. There is scarce any Good man that is satisfied in the government of particular nations, if he might have his mind, he would cast things into another mould and method then the providence of God hath cast them in at this day. Yea, 'tis seldom, that it either rains or shines according to our mind; The weather which God is pleased to send, whether wet or dry, fair or foul, rarely pleaseth us.
Secondly, When Elihu saith, Should it be according to thy mind? This question implieth a strong Negation; certainly, it should not.
Hence note.
There's nothing more against the mind of God, nor against our own good, then that all things should be according to our mind; we may quickly undo ourselves and dishonor God by having our own desires. And that it is sinful, very sinful to desire to have our own desires, may appear, by considering the spring or root of such desires, I shall show a three-fold very evil root from whence those desires spring.
First, They spring from pride and an over-weening conceit of ourselves; and that upon a double account; First, from pride as to our deserts; for if God do such men good, they are apt to think they have deserved more good, then God hath done them; and if God afflict them, they are ready to say, surely they have not deserved so much affliction. We think we have deserved greater kindness then God exhibits; and that we have not deserved to great a cross as he inflicts. Is not this a great piece of pride?
Again, These desires spring from pride in our own wisdom & understanding; as if we knew how to order matters more equally then God. Is it not a huge piece of pride, of luciferian pride, to think that there might be a better measure of things then the mind of God is? doth not such a man make himself wiser then God? and more prudent then God? doth not he suppose, that he sees further into things then God? when as alas we cannot see an hour before us, but God hath the prospect of all things, He seeth the end from the beginning, and hath all in his eye from all Eternity. When we thus make ourselves wiser then God, is not this a high point of pride? Here's the first evil root of desiring to have things according to our mind, pride, or an opinion that we deserve better, or could order things better.
Secondly, These desires proceed as from pride, so from discontent with the dealings of God, and 'tis pride that fills us with discontent; he that would have things according to his mind, must needs be dissatisfied when they are not.
Thirdly, when they spring not from direct discontent, yet they do from some degree of impatience. There is not such a quietness of spirit or acquiescence as should be in the heart of man, otherwise he would let things be according unto God's mind, and never be troubled, when they are not according to his own. Now consider what can spring from these three roots, Pride, Discontent, and Impatience, but very evil and bitter fruit; therefore, to desire to have things according to our mind is very sinful, exceeding sinful.
Thirdly, This question, Should it be according to thy mind? implieth a sharp rebuke and a reproof upon Job, as desiring a thing which was altogether against rule and reason.
Hence Note.
Is it not unreasonable in a family that things should be as the children would have them, and not as the Father would have them? Or, that things should be done according to the mind of the servants, and not according to the mind of the Master? Do not the Magistrates and Governors of the world think it an unreasonable thing that Nations should be governed according to the mind of Subjects, and not according to the mind of the Prince, regulated according to the known Laws of the Nation? Who doth not think it an unreasonable thing, that a journey should be disposed according to the mind of the Horse, and not according to the mind of the Rider? Should the horse guide the Rider, or the Rider his horse? Is it not an unreasonable thing that a man's sense should guide his understanding, when his understanding is given on purpose to guide his sense? Is it not an unreasonable thing that passion should order reason, when as reason should be the bridle of our passion? Is it not an unreasonable thing that unlearned ignorant men should teach the knowing, when the learned & knowing are set up to teach the ignorant? and is it not much more absurd and unreasonable for us, to desire that things should be according to our mind, either with ourselves or others, families, or Nations, and not according to the mind of God? Should things be as the best, as the wisest, as the holiest men in the world would have them, and not as God would have them; it were more absurd and unreasonable then that things should go in a family according to the mind of the servants and children, rather then according to the mind of the Master and Father; yea it were more absurd then any of those fore-mentioned absurdities. Should it be according to thy mind, O Job? how unreasonable a thing were that!
Fourthly, From those words, He will recompense it, whether thou refuse, or whether thou choose.
Note.
God will do what he pleaseth, as I may say, in spite of any man's teeth. Things must pass in such a way as God hath appointed, and sees meet to dispose of them; and not as we would have them. He will recompense: God is resolute for the doing of his own will, and men are usually over-resolute for the doing of theirs; and indeed some are as it were wholly changed into will, or rather willfulness; they will do this, and they will do that; they will have this, and they will have that. Men may quickly, but God can never act too highly, too strongly, too confidently upon his own will; the reason is, because his will is an holy will, and the rule of righteousness. Only Consider from the whole.
Man forgets that he is a worm, and no man, he forgets that he is a creature, he forgets himself to be dust and ashes, else his spirit would not be wrought up to such a height, to have things go according to his mind, and not according to the mind and will of God.
And seeing God will have everything go according to his mind and will, know there's no striving nor struggling with God; if man will not bow to the will of God, he shall be broken by the will of God: if he will not submit to it, he must fall by it. There's no avoiding one of these two, for he will recompense. Therefore let us yield up ourselves freely to God, to be ruled by him, and not set him the rule, no nor so much as give him advice; let us receive the Law, and take advice from him. God is our Commander, but we must not be so much as his Counselors. The Apostle speaking of the eternal purposes and decrees of God, saith ( Rom. 11.34.) Who hath been his Counselor? As God had none to counsel him concerning his eternal purposes, so we must not adventure to counsel him as to his daily providences or dispensations, either toward ourselves, or others; the true rule of our life is, to yield ourselves to be ruled by God. He will recompense it, whether we choose, or whether we refuse.
As if he had said, If thou wilt struggle with the will of God, thou mayest, but I will not. God will go his own way, and do as he sees good, say thou what thou canst, or howsoever it please or displease thee. And for mine own part, I dare not entertain or give way to a thought of prescribing to him in any of these things, what he should do; no nor be unsatisfied with, much less censure, what he hath done. Therefore, if thou canst acquit thyself of this crime and accusation which I have laid to thy charge, as thou didst theirs who spake before, do it, say what thou canst for thyself.
Hence Note.
Again, As these words, and not I, refer to the word recompense, He will recompense, whether thou choose, or whether thou refuse; the meaning of them may be conceived, as if Elihu had thus bespoken Job, If thou dost smart for thy pride, and the height of thy spirit, if God pay thee home for it, do not lay the fault upon me; I have given thee counsel to direct thee better, I desire not thou shouldest come under such a handling, but certainly God will do it. When we have declared the mind and will of God, in the severity of his judgments upon sinners, it is good for us to say, God will do it, and not we. The Prophet Jeremiah (chap. 17.16.) having warned them of an evil day, adds, Nor have I desired the woeful day, Lord thou knowest it: Jeremy had spoken woeful things against that people, but (saith he) I have not desired that woeful day, though I have prophesied of it. So Elihu seems to speak, he will recompense, and not I; though it be not in my mind, yet I assure thee 'tis the mind of God.
Yet further, Some read these words with the former as an Interrogation or rebuking question made by God himself; What? Should you choose, and not I? Election or choice is my privilege, not thine, thou must not think to prescribe to me. I will chasten and afflict, as I think fit, or according to my own will, not according to thine. Thus he brings in God speaking to Job; thou findest thyself much aggrieved, and complainest that thou art afflicted more then is meet; It should seem then, that I must do what thou thinkest fit, not what I think fit myself. Surely thou must give me the rule, how much, how long, and in what manner I must correct both thyself and others. Should you choose, and not I: How uncomely!
Here Elihu gives Job time to reply, as he had done (at the 33d chap. verse. 5.) as if he had said, If thou knowest anything against what I have spoken, or art able to make any objection against it, speak; if thou thinkest I have not spoken right, show me my error, and spare not.
Hence Note, First;
This is my opinion, speak what thou canst against it; we should speak (2 Cor. 1.24.) Not as having Dominion over the faith of others, but as helpers of their joy; The Ministers of Christ must speak as Servants to, not as Lord's of the faith of others. Elihu did not carry it as a Lord over the faith of Job; but left him to make good his own opinion and practice if he could.
Secondly Note.
We need no other light to speak by then that of reason, the understanding should feed the Tongue; we must not speak at a venture, but keep to Rule and take our aim. The Apostle Paul tells us of some who make a great noise, but know not what they say, nor whereof they affirm (1 Tim: 1.7.) they speak they understand not what, and vent what they can give no account of; Speak what thou knowest.
Thirdly Note.
Knowledge is a Talent, and must not be hid in a Napkin; if thou know better then I speak, pray speak, do not hide thy knowledge. As Elihu would have Job speak in his own case, so he inviteth others to speak about his case, as it followeth in the next verse.
Vers. 34. Let men of Understanding tell me, &c.
In this 34 th verse Elihu turns his speech to Job 's friends again, presuming of, or not questioning their consent to what he had said, being confident that himself was in the right, and that they were wise enough to apprehend it. He was persuaded that all wise men either were, or (upon hearing the matter) would be of his mind, and that therefore what Job had spoken, was very defective of wisdom, as he concludes in the thirty-fifth verse.
He appeals to Jobs friends, or any other men of understanding: let them (saith he) Consider what I and he have spoken, and give their judgment impartially concerning the whole matter in debate between him and Job. Let men of understanding tell me, &c.
The Hebrew is, men of heart: the heart is the seat of understanding, according to Scripture language, there we read of a wise heart, and of an understanding heart; and it saith of a foolish or indiscrete person, he hath no heart; he is a man without a heart. Ephraim is a silly dove without a heart (Hos: 7.11.) that is, he doth not understand. Mr Broughton translates; Sad men of heart will speak as I, and the wise person that hears me. As in the former part of the verse Elihu called for speakers; so in the latter he calleth for hearers; Let men of understanding tell me,
The word rendered hearken, signifies more then to hear, even to submit, to obey, a wise man will hearken to me; that is, he will assent to, and consent with me, he will vote with me, and declare himself to be of my mind. In that Elihu appealed to wise and understanding men.
Note, First.
Let wise men, let men of understanding, hear and consider the matter, let them speak their minds; we should not lean to nor rely upon our own understanding in the things which concern ourselves only, much less in those, wherein others are concerned more then ourselves. Eyes see more then an eye. And though it be an argument of too much weakness to see with other men's eyes; yet it is an argument of much goodness and humility, to call in the help of other men's eyes.
Secondly, Note.
One man may speak to Conviction, but if many speak the same, it is a very strong Conviction. Many (I confess) may center and agree in a wrong Judgment; yet we ought to have a reverend esteem of, and not easily differ from that Judgment wherein many wise and understanding men agree. Christ speaking of Church-proceedings and censures, saith ( Math: 18.19.) If two of you (who constitute the least number, much more if a greater number of godly wise men) shall agree on earth as touching anything that they shall ask, it shall be done for them, &c. So still the more wise, holy, and learned men agree in any point, the greater is our conviction, and the stronger our obligation to submit to it. He that doth not hear a single brother, his fault is great; much more if he hear not two or three; most of all when he doth not hear the Church speaking to him, and testifying against him in the name of Jesus Christ.
Thirdly, Elihu having made a long discourse, appeal's to wise men.
Hence note.
Truth fears not any test, or trial. He that offers pure gold and silver, cares not who toucheth it, or takes the Assay. Wisdom is (sure enough to be) justified of her children. They who understand truth, and love it, can do nothing against the truth, but for it.
Fourthly, Elihu having discoursed long, is willing to refer it to men, and to let them judge of it.
Hence note.
There is a sameness of spirit in all wise and godly men for the main, and for the most part it is so in particulars. If a godly man conscientiously judge such an opinion to be truth, he may be much assured, that other wise and godly men will be of his opinion too. He dares say, as Elihu, Let wise men hearken unto me.
Fifthly, and lastly, In that Elihu makes his appeal to wise men; to men of heart.
Note.
All are not Competent Judges, nor prepared to give an opinion; and if they do 'tis not much to be regarded; wise men, specially godly wise men, men of a holy understanding, are the men whose judgment and opinion is to be regarded. Elihu having bespoken the thoughts and opinion of wise men, seems to give his own in the next words.
Vers. 35. Job hath spoken without knowledge, and his words were without wisdom.
When Elihu had offered it to the Consideration of wise and understanding men, whether Job had spoken right about that great point, Submission to the absolute Sovereignty of God, he forbare not first, and plainly to declare his own understanding of it.
The Hebrew is, not in knowledge, or, not knowingly; that is, ignorantly, foolishly; a very high charge; Job hath spoken without knowledge; yet we are not to understand it as if Elihu thought Job an Ignorant, or an unknowing man, he could not but know otherwise; but as to this particular case, he reports him as a man that had spoken without knowledge, and declared himself both beside his duty, and the rule.
Hence note.
The best of men are not perfect, either in grace, or knowledge. We may know much, and yet come short in what we ought to know; A man may speak some things very understandingly, and yet speak other things very erroneously; A Job may be out sometimes. Job hath spoken without knowledge.
When the Lord comes to decide this great Controversy in the last Chapter of this Book, he tells Job's three friends, that their words had not been right, as the words of Job; and yet here Elihu saith, Job's words were without wisdom, or, not in wisdom. When God said, the words of Job were right; we may understand it, that they were so according to their general tenor, or they were so comparatively to what his friends, Eliphaz, Zophar, and Bildad had said in his case, or at least his last woe ds (after God had thoroughly convinced and humbled him) were so, though in many things he had failed in speech, or spoken those things which were not right before. Yet here Elihu spake truth, while he said, his words were without wisdom in the special point he had to do with him about; and so much Job himself acknowledged, I have spoken once, yea twice, but I will speak no more; I will no more set my wisdom against the wisdom of God, nor presume to have things go according to my mind, let God do what he will with me hereafter.
Consider, how well this good man took the plain-dealing of Elihu; It might be expected that Job would quickly have risen up in passion, especially when he heard himself thus urged; But being convinced, with what Elihu spake, he gave him not a word, much less an angry word.
Hence note.
A gracious heart, will soon be angry with himself for speaking or doing amiss, but he can take it well to hear himself reproved, when he hath indeed either spoken or done amiss. Nor are there many greater and clearer arguments of a gracious heart then this. To bear a reproof well is a high point of commendation. Grace may be shown as eminently by our patience when we are rebuked for doing that which is evil, as by our forwardness and zeal in doing that which is good. When Nathan the Prophet applied the parable home to David after he had not only committed but continued long impenitently in his grievous sins of adultery and murder, telling him to his face, Thou art the man (2 Sam: 12.7.) and not only telling him so, but at once upbrayding him with all the former benefits and kindnesses of God to him, & threatening him with many dreadful future judgments ( v. 8, 9, 10, 11, 12.) when (I say) he was thus sharply dealt with, it might have been feared, that this Great king would have risen up in passion, and roared like a fierce Lyon upon the Prophet; yet we hear nothing from him but words of sorrowful confession, and humble submission ( v. 13.) I have sinned against the Lord. The boldness of Paul was great in blaming Peter openly, and Peters meekness was as great in bearing that blame ( Gal: 2.14.) Nor do I know whether the patience of Job were greater in bearing the great afflictions that God laid upon him, or in bearing the great reproofs which this man laid upon him. I grant, he complained often of those bitter reproaches which his three friends cast upon him, charging him for a wicked man or a hypocrite, and then he replied and replied home: but here Elihu reproved him sharply for his rash speeches and intemperate carriage under his affliction, and he took it both meekly and silently. A good man will not storm, nor rage, nor revile, nor threaten, when he is justly reprehended, but lies down under it, and takes it quietly, yea thankfully, and goes home and blesseth God that he hath met with a knock; These are very hard words, Thou hast spoken words without wisdom; But Job seems to confess and patiently bear them: It is best for us not to do or speak anything that deserves a reproof: and 'tis the next best, to receive a reproof well for what we have either done or spoken ill.
JOB. Chap. 34. Vers. 36, 37.
My desire is that Job may be tried unto the end, because of his answers for wicked men.
For he addeth rebellion unto his sin, he clappeth his hands amongst us, and multiplieth his words against God.
IN these two verses Elihu winds up his second speech to Job, and in them we have two things considerable; First, his motion made in reference to Job at the beginning of the 36 th verse; My desire is (or this is the thing that I move for) that Job may be tried unto the end. Secondly, we have the reason of this motion, which some make three-fold, others four-fold, taking the latter part of the 36 th verse for one of the four; My desire is that Job may be tried to the end, why?
First, Because of his answers for wicked men.
Secondly, I desire he may be tried unto the end, why? for he addeth rebellion unto his sin.
Thirdly, I desire he may be tried unto the end? why? he clappeth his hands amongst us, and
Fourthly, I desire he may be tried to the end, why? he multiplieth his words against God. Others take the latter words of the 36 th verse, only as the subject matter about which Elihu desires Job may be tried, that is, concerning his answers for wicked men. And so the 37 th verse contains three reasons why he desires he may be brought to that trial.
Vers. 36. My desire is that Job may be tried.
So we translate, and we put in the margin, O my father, most or many translators put that into the text, O my father, Let Job be tried unto the end. The first word of the text hath a twofold signification; some taking it as an application to God by the name or title father. The reason of this difference is, because the root of that Hebrew word which signifies a father, signifies to desire, to will or wish. M r Broughton renders, O my father (and he adds, O my father which art in heaven) Let Job be tried unto victory. As if Elihu (saith he) looking up to heaven, by O father, meant what followeth, O father which art in heaven. And he quotes Abraham Peritzol (a learned Rabbin) expounding the words so translated, at large.
Father is one of the sweetest and most honorable compellations of God. ( Isa: 63.16.) the whole Church of the Jews is brought in bespeaking God in that Relation; Thou art our father, though Abraham be ignorant of us, &c. And God speaking of himself, saith ( Mal: 1.6.) A son honoreth his father, if I be a father, where is my honor. It was usual even among the heathens to add the name father to their Idol gods, thereby to express their reverence, or veneration of them.
They who embrace this translation take special notice of that pronoun My, O my father. He doth not say only or barely, O father, but O my father. Those appropriating possessive pronouns, mine, thine, have a kind of deliciousnesse in them, and breath abundance of affection. Luther said the sweetness of the Gospel lieth in pronounes; when a believer can say (with believing Thomas) My Lord, and my God. Those things or persons which we love most we call ours; we say of a single special friend, he is mine; and to say, such a one is mine, is as much as to say, he is much beloved, much prized or esteemed by me, he, as it were, lies next my heart; property raiseth the price of all good things. We rejoice in God most, when we can call him ours; and so doth God in us, when he takes us for his own. We have a meeting or union of several possessive pronouns in one verse ( Cant: 8.12.) My vineyard which is mine is before me: My, mine, before me; implying how much Jesus Christ did appropriate the Church unto himself, or how much he thought himself concerned in the prosperity of the Church. And as the Title Father is sweet and comfortable, so glorious and honorable; God is the father of all, and all fatherhood is derived from God. That of the Apostle ( Eph: 3.15.) which we translate, of whom the whole family, &c. Others render, the whole fatherhood, in heaven and earth is named. For as God only is good, and other things are good only by communication from him, so God only is a father, and all other fatherhood is by derivation and communication from him. O my father, let Job be tried unto the end. We say,
The Hebrew text is as clear for that; and whether we say, O my father, let Job be tried, or, my desire is that Job may be tried to the end, the general sense is the same. We render the word by desire (Chap: 9.26.) where Job tells us, that his life or the life of man is like the swift ships; we put in the margin, ships of desire (it is this word) that is, like those ships which being most desirable (as being laden with the richest and most precious commodities) make most hast home to their harbor, or proper Port. Thus here, My desire, or the thing that I strongly wish is, &c. The Chaldee paraphrase renders, My will is, or I will
But had not Job been tried already? was there any need to call him to a farther trial? had he not been in the furnace a long time? why then doth Elihu so earnestly importune that Job might be brought to trial?
I answer; The word signifies a twofold trial; First, a trial by way of examination, or argumentation; we try a man when we examine him, and argue with him, when we scann and search out what he hath spoken, or what he hath done. In this sense the word is used ( Chap: 12.11.) and at the 3 d verse of this Chapter, the care trieth words; that is, the ear examineth the sense and meaning of those things which are spoken; and by the ear, he means not only the sensitive faculty taken abstractly, but the sensitive faculty joined with the intellectual. A beast hath an ear and can hear, but a beast cannot try or examine that which is spoken and heard; only they that have rational faculties joined with the sensitive are able to try words, and matter delivered by them. I desire Job may be tried to the utmost, that the words and speeches which have past from him, may be fully considered, or considered to the end, that it may, at last, appear what he hath asserted and maintained.
Secondly, It signifies a trial by affliction ( Zech: 13.9.) One third shall be brought through the fire and tried. As metal gold or silver is tried and refined in the fire, so shall they in the fire of affliction. Jesus Christ is called a tried stone (Isa: 28.16.) and he was so in both these accounts; he was examined and argued with to the end, and he was afflicted, and grieved to the end, he was a man of sorrows, and acquainted with griefs all his days; Behold I lay in Zion a tried stone, a sure Corner stone; that which is tried is sure; we may trust that which hath been tried. We say, try me and trust me; we may understand Elihu in both, or in either of these senses. My desire is that Job may be tried, that what he hath said may be further examined, or that his affliction may be continued, till he be brought to a sight of his errors and mistakes. I would have him corrected till he submits to God as a conqueror, and recanteth his rash and inconsiderate answers. My desire is that Job may be tried
He doth not say barely, tried, but, tried unto the end; that is, fully and thoroughly tried, not by halves, overley and slightly; If he be indeed just and sincere, the fire of this trial, how long soever he continueth in it, will do him no hurt, it will only purge and refine him from his remaining dross; but if he be unsound and naught, he will evaporate and fume away into vain complaints and murmurings; Therefore let him be tried to the end.
Some of the Latins translate, I would have him tried to death, which is the end or period of man in this world. The word signifies sempeternity, as also victory, because that which continueth ever, must needs be victorious (1 Sam: 15.29. ) The strength of Israel will not lie; we put in the Margin, The eternity or victory of Israel (that is, the eternal God, who is victor over all) will not lie. Thus some render here, I desire Job may be tried unto victory, that is, that God would never give over trying him, till he hath overcome him and brought down his spirit, for still the man is too high, too stout, his spirit is still too big, too unbroken; my desire therefore is that God would try him to victory, till he hath brought him upon his knees, and made him eat his words, or till he give glory to God by humbling himself and confessing his sin; I would have him fully convinced by argument and thoroughly humbled by chastisement, till he at last resigneth up himself to the will of God. The Italion gloss puts it in the form of a prayer; Withdraw not thy vis • tation from Job, until thou hast brought him to the duty of a child; Further, this word, unto the end, doth not imply a desire of the everlastingness of his trial, but of the profitableness of it. He would not have him always kept upon the rack, or under the rod, but he would have him effectually dealt with, that the matter might issue well with him.
From the words thus opened, note first.
It makes us appear what we are; most have but an appearance till they are tried; and being tried, what they are doth really appear. Afflictions try our graces what they are; and afflictions try our corruptions what they are. Afflictions draw forth the spirit of a man, they turn his inside outward, and set him (as it were) in the open light. Take trial in the second sense by way of examination, and it yields us the same truth. He that is thoroughly sifted will appear in his own likeness. Let a man be fully dealt and argued with, let his speeches and his actions be brought to the rule of the word, what he is, and what they are, will soon be seen. That's the trial which the Apostle means (1 Thes: 5.2.) Prove all things; prove what men say and hold, prove their assertions and opinions, and you shall come to a clear understanding of them. The rule of the word is a straight or right rule, and that which is right will show you both itself, and that which is crooked, or any way swerving and departing from it.
Secondly, As trial is taken in the former notion for affliction, My desire is that Job may be tried unto the end.
Note.
We may pray for and wish afflictions upon others for their good, or for the glory of God. It is not good to wish evil as evil upon any man, no not upon the worst of men. Job professed against that ( Chap: 31.29, 30.) If I have rejoiced at the destruction of him that hated me, or have suffered my mouth to sin by wishing a curse to his soul, then &c. As if he had said, If I have prayed or wished that any evil might befall mine enemy as evil, I should have done very ill, and deserved to suffer ill. For that had been an evil wish. Yet, as we ourselves ought to choose affliction rather then sin; so we may pray for affliction upon others, rather then that they should go on in sin. As in that case of the Churches proceeding to the sentence of excommunication; which is the delivering of a person up to Satan, or a putting him into the very power of the devil for a time (1 Cor: 5.4, 5.) it is the end or design which makes this lawful: our business in the ministry and in all Church-administrations, is to put souls out of the power of Satan, to rescue them out of the hand of the devil, to recover those that are led Captive by him at his will; yet saith the Apostle, Deliver such a one unto Satan, put him into the devils hands, for what end? For the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. This makes the prayer or act of the Church lawful, because the intendment is the destroying of that which ought to be destroyed, or to destroy that in man which will be the destruction of man, his flesh, his lust, his pride, his covetousness, his wantonness; For the destruction of this flesh deliver him to Satan, that the Spirit may be saved in the day of the Lord Jesus. Thus we may pray and wish for affliction upon others; but 'tis a prayer which must be managed with a great deal of caution, lest our prayers to God in that kind, be found ill wishes to men. That which Elihu had in his thoughts, when he desired Job might be tried to the very end, was, that he might be prevented from going on in the way wherein he was to the end. Yea, I conceive a man may pray for afflictions upon himself, rather then he should go on in a course of sin, or, when he finds that other ways and means which God hath used with him, have not been effectual to subdue his corrupt heart, to mortify his lusts, and to bring him off from a course of sin, but that (as it is said in the next verse) he is in danger of adding rebellion to his sin. A godly man had much rather that God should make him poor, sick, weak, and nothing in this world, then let his corruptions have dominion over him; He desires rather God should take the world quite out of his hand, the • that the world should get into his heart, or be as fuel to feed and enflame his lusts.
Thus Elihu desired that Job might be tried, because trials by affliction are for our purging, refining, and bettering. Love was the root of this wish, nor hatred or ill will. Let Job be tried to the end. Why? we may take the latter part of the verse for a reason why, as well as for the matter about which he would have him tried.
Let him be tried concerning those words which he hath spoken in common with or after the manner of vain men. He hath spoken words wherein he seems to comply with wicked men, to say as they say, to consent with them, and to be of their opinion, this was charged upon him directly by Elihu at the 8 th verse of this Chapter; What man is like Job, who drinketh up scorning like water, which goeth in company with the workers of iniquity, and walketh with wicked men; that is, though Job in his conversation or carriage of his life hath not, yet in this discourse, he hath strengthened the hands of wicked men, or confirmed them in their opinion, speaking so much of the heavy pressures of God upon him, and desiring to often to come to a hearing, as if he had some wrong done him. We are not to understand these words of Elihu, Because of his answers for wicked men; As if he charged Job to do so directly, or as if he had formally taken upon him to plead or advocate the cause of wicked men; we are not (I say) to understand him so grossly, nor had it been true to say, that Job opened his mouth, or spake thus for wicked men; but his meaning is, he hath spoken such things as in common apprehension seem to comply with the opinions of wicked men; or with the speeches which they use when they are (like him) in a troubled condition.
Or again, Because of his answers for wicked men; that is, that he may acknowledge the answers he hath given, are not such as do become a godly man, but rather savor of such a spirit as unbroken proud persons hold forth in the time of their affliction; who are never pleased with, but always complaining at divine dispensations.
Lastly, These words, Because of his answers for wicked men, may, possibly, have this sense; Because he hath spoken such things as may serve the turn of wicked men for answers, or, as if he would instruct them what to answer, when at any time they are under the hand of God. He may be said to answer for another man, who any way prompts him how or what to answer. And while a good man speaks amiss, in any case, he teacheth, yea and encourageth bad men to speak so too. Yet I rather incline to the first interpretation, that Elihu would have Job tried, because his answers were such as it might be judged he had taken wicked men for his pattern in giving them, and not as if in them he had given a pattern to wicked men.
Hence note.
Though his state be as different from the state of wicked men, as light is from darkness, or as sweet from sour, or white from black, yet as to some actions or speeches, he may bear a resemblance to them. Good men and bad men do, as I may say, enter-common in many things; a wicked man whose heart is naught, who is yet in an unregenerate estate (for I mean not by a wicked man, him only that is flagitious, a murderer, a whoremonger, a drunkard, but a wicked man is any one that is unregenerate, whose heart is not yet changed; Now I say, a wicked man) may speak and do many things like a godly man; he may hear the word, and pray, and perform outward duties, which are like and are (take them materially) the same which godly men perform. Thus he enter-commons with godly men; and this is the case of all hypocrites, who make a pretence of religion, when they have no acquaintance with the power of it. And thus through temptation, and in some very burthensome afflictions a godly man may speak as a wicked man; such hasty rash provoking speeches may pass from him as proceed from the ungodly, only here is the difference, those evil speeches or actions proceed from the state of the one, and only from the temptation of the other.
Secondly; From the phrase or form of speech, in which the original expresseth wicked men; The words are, Men of wickedness, or iniquity; As if it had been said, the worst of wicked men. This shows us what man naturally is; he is a man of wickedness; nothing but wickedness, altogether wicked. The Lord looking down from heaven upon all the children of men (in a state of nature • ) said, There is not one that doth good, no not one. Take any wicked man he hath no good in him, no not one good thought in him; he is a man of Iniquity, he is mere wickedness, till he be changed, till his heart be broken by Godly sorrow, till he be united unto Christ by faith, and through the Spirit. I know this expression is used several times in Scripture, to note those men who are sinners of the first form, being not only sinners in their state, but in the highest degree of activity. Thus Antichrist is called, The man of sin (2 Thes: 2.) And when the Prophet saith ( Isa: 55.7.) Let the man of iniquity turn from his evil way; he means the worst of men. Yet this is a truth, every man in an unconverted estate is a man of iniquity; he hath no goodness, nothing of God in him, he bears only the Image and impress of the devil upon him. Christ told the Pharisees, who were high in reputation with the world for good men ( John 8.44.) Ye are of your father the devil, and the lusts of your father ye will do. The natural man is so sinful, that he is merely sin. And sometimes a godly man speaks and doth as if he were so too. Job spake like men of Iniquity.
Elihu proceedeth more fully to declare both the reason why he would have Job further tried, and likewise what he meant by his answers for wicked men.
Vers. 37. For he addeth rebellion (or trespass) to his sin.
Here are two words, sin and rebellion; the first which we render sin, signifies sin in common; the least transgression of the Law it is sin; the least vain thought of the heart, the least idle word of the tongue is sin; but every sin is not rebellion; that hath many special marks or brands rather upon it. To rebel is to sin with a high hand, to rebel is to sin with a stiff neck, to rebel is to sin with obstinacy and resolvedness of will; he addeth rebellion to his sin. But did Job rebel indeed? I conceive the rebellion which Elihu chargeth Job with, is not rebellion in a strict but in a qualified and comparative sense; As if he had said; Job sinned before, but now his sin is heightened, we see him now (in words) rising up against God, complaining of his justice, or as if he had dealt unjustly with him. What he did in the time of his prosperity, those slips & falls which he had then, weighed nothing as laid in the balance with the intemperate speeches which he hath uttered in the day of his trouble. He addeth rebellion unto his sin. So we render as respecting what he was and had done before. Others render it potentially not indicatively; Let Job be tried unto the end, because of his answers for wicked men, for otherwise he may add rebellion to his sin; we know not whether his corruptions may carry him if suffered to go on. This is a more favorable reading of the text, not as a charge of natural but feared rebellion against God; As if he had said, I see the man's spirit is so entangled, that if he be not well and wisely dealt with, possibly he may come to add even rebellion unto his sin; and whereas he sinned before out of ignorance or imprudence, he may shortly sin out of contumacy and perverseness.
Hence Note.
Every man sinneth, he that saith he hath no sin, or doth not sin, there is no truth in him (1 John 1.8.) But every man's sin is not rebellion, every man doth not rise up to that height and degree of sinning. If any shall inquire, when is a man's sin rebellion? I answer.
First, That man's sin grows to be rebellion, whose will is much in it. He that will sin rebels. The Apostle Paul saith ( Rom: 7.19.) The evil which I would not, that I do. This is the case of every godly man at his best, he doth those evils which he would not; this is not rebellion, because the will of a godly man is changed and turned off from sin; he can say, the evil which I would not do, that do I. Rebellion is the doing of that evil which we would.
Secondly, In rebellion, or in rebellious acts of sin, there is much of the understanding as well as of the will; that is, a man seeth clearly what he doth is sin, or that the rule is against him; to rebel is to sin against the light. It is said in the 24 th Chapter of this book, The wicked are of them that rebel against the light; that is, they cannot abide the light; he means it there of the natural light; the adulterer and the thief cannot endure Sun or day-light: it is much more true of mystical light, if he hath any light of knowledge, he resists and rebels against it. Its great rebellion to resist the receiving of light offered, but 'tis greater rebellion to resist light received; sins against knowledge are rebellious sins.
Thirdly, A rebellious sin is a sin against reproof, admonition and warning; when we have been often told of such a sin, and admonished of such an evil course, and yet we will go on in it, here is rebellion; such a man hath not only light in his understanding, that what he doth is sinful, but this light hath been brought home to him and wrought upon him by reproof, counsel, and admonition; here is still greater rebellion. Therefore in the proceeding of the Church, spoken of ( Math: 18.) when an offending brother hath been reproved and told of his fault, first in p • ivate by a particular brother, then by two or three, then by the whole Church; if after all these admonitions and reproofs, he doth not repent, he is to be cast out as a rebel, and accounted as a heathen or a publican.
Lastly, As 'tis rebellion when we sin as against the reproofs of man, so against the providences of God; and those of two sorts.
First, When we sin against the favorable providences of God, I mean those which are outward; when God bestows many mercies and comforts upon us, when he gives us health and riches in the world, and fullness of all things, then to sin against him is rebellion. ( Deut: 32.15.) Jesurun waxed fat and kicked, and rebelled against the Lord, and lightly regarded the rock of his salvation. When we have received many and great mercies, then to grow vain and wanton, and nourish ourselves as in the day of slaughter, this is rebellion against God.
Secondly, When the providences of God have broken us by this evil or that evil, when we are broken in our estates, broken in our names, broken in our relations, broken with sickness after sickness, and yet persist in a sinful way, this is rebellion, this is sin in the very height of it. This was the rebellion of Ahaz (2 Chron: 28.22.) Who in the time of his distress, trespassed yet more against the Lord. And this was the rebellion of Judah (Isa: 1.5.) Why should ye be strieken anymore? ye will revolt more and more. Take heed of this; 'tis too much that we sin at all, let us not be found adding rebellion to our sin. I may say these two things concerning the habit or any act of sin.
First, It is a burden to a Godly man; O wretched man that I am (said Paul) who shall deliver me from this body of death?
Secondly, As it is a Godly man's burden when he sins, so it is his care and study not to sin; he would not sin at all; he watcheth himself that he may not sin in the least degree. That was the Apostle Johns desire and care for all the Churches (1 John. 2.1.) My little children, these things I write unto you, that ye sin not. I would have you watch over your hearts and ways so narrowly, that no sin might slip you; that ye might not have a wrong thought, nor speak an idle word; how much more should we take heed, that we add not rebellion to our sin. There is somewhat of rebellion in every sin, even in the sins of good men; but 'tis sad when they add rebellion to their sin. Samuel gives a dreadful description of that sin which is rebellion (1 Sam: 15.23.) Rebellion is as the sin of witch-craft, and stubbornness is as Iniquity and Idolatry. Witch-craft is that sin wherein men have much converse and compliance with the devil; The devil and the witch, or the devil and the Diviner (as our Margin hath it) act as loving companions; they have mutual converse, yea commerse, they trade together. Rebellion is that sin, or we sin rebelliously, when we declare ourselves most averse to God. The witch declares himself a friend to the devil; the rebellious soul defieth and despiseth God; now those sins that have most compliance with the devil, and most defiance against God, are put together; if a man doth much set himself to oppose God, by sinning against light, against reproofs, and against providences, whether the gracious or afflicting providences of God (If a man (I say) rebel thus against God) it is like the sin of witch-craft, which is compliance and converse with the devil. Here is an extreme on the one side, and an extreme on the other side, yet both meet, rebellion is as the sin of witch-craft, and stubbornness is as Iniquity and Idolatry. These latter words are exegaticall; stubbornness (that is, when a man is stout and will go on his way) is as Iniquity and Idolatry. We may consider a great elegancy in those words; Stubbornness is as Idolatry. What is Idolatry? it is worshipping or giving honor to a false god, which is indeed worshipping the devil; all Idolatry is devil-worship; the witch worshippeth the devil intentionally, and so doth the Idolater, though he intend it not (1 Cor: 10.20.) The things which the Gentiles sacrifice, they sacrifice to devils and not to God. I do not say, every error or failing in worship is devil-worship, but that which is Idolatry indeed, or the setting up of a worship of our own devising is Idolatry, and devil-worship. Thus stubbornness is as Idolatry, and rebellion is as witch-craft. What is witch-craft? compliance with the devil. What is Idolatry? devil-worship, a falling down to the devil. Let the wicked consider what they do when they rebel; and let the people of God take heed of any sin, or way of sinning, which may be accounted rebellion. To sin with much will against much light, against many reproofs from men, and against the reproving, or against the inviting providences of God, hath rebellion in it; He addeth rebellion to his sin.
Secondly, Taking the words in the mildest sense,
Note.
We should be always growing in grace, that's the condition of believers and their duty, yet under some dispensations they may decline for a time and grow worse and worse, adding that which is like rebellion to their sin.
Thirdly, If we consider these words in connection with the former; Elihu having prayed for further trial upon Job, as fearing, that else he might add rebellion to his sin.
Note.
He may, or he will add rebellion to his sin. I do not know where a man's sin will end, if the Lord should let him alone. 'It is a mercy that any man, especially that God hath a continual inspection over us; if some men's ways were not tried and questioned, they might add rebellion to their sin; who knows where they would stop? it is a mercy to have both words and actions examined by brethren and Churches, how sadly else would many wander, yea it is a mercy to be tried by affliction. When God keeps us from a foul way by building a wall against us, it is a mercy, else we might add rebellion to sin. No man knows the measure of his own evil heart, or what it would do; for though believers have a general promise to be kept by the power of God to salvation; yet how lamentably have good men •• llen, though kept from falling away? Elihu aggravates this yet further by the example of Job in the latter and last part of the verse.
He clappeth his hands, or, maketh a noise amongst us, as Mr Broughton reads it; clapping of the hands in Scripture hath a three-fold signification.
First, It implieth passion or sorrow. A man under affliction claps or wrings his hands for grief. Both those gestures are of the same significancy.
Secondly, There is a clapping of the hands with indignation; when we are very angry, then we clap our hands.
Thirdly, There is a clapping of the hands for joy, or in a way of triumph; when a man thinks he has conquered and got the day, he claps his hands, and so do they who are on his side. ( Psal: 47.1.) O clap your hands (all ye people) shout unto God with the voice of triumph. I conceive Elihu intends Job clapping his hands in this third sense; he clappeth his hands amongst us, or insults over us, as if he had conquered and won the Garland; and therefore Elihu prayed that he might be further tried. This is another aggravation of that ill frame which Elihu conceived Job to be in. And indeed to clap our hands when we have done or spoken evil, is worse then the evil, which we have either done or spoken; He clappeth his hands;
Solomon saith ( Pro: 10.19.) in the multitude of words there doth not want sin; that is, there is store of sin in the multitude of words. They that will be speaking much, slip much. Job (saith he) multiplieth words against God. There is a multiplying of words against God two ways; First, directly; Secondly, by way of reflection or rebound; Elihu could not say, Job had spoken, nor could he presume he would speak one word, much less multiply words against God directly. He knew Job was a godly man, but he asserts he had, or feared he might multiply words against God reflectively, that is, speak such words as might cast dishonor upon God, such words as God might take very ill at his hands, and interpret as spoken against himself.
Hence note.
The business of Elihu in all this discourse, was to hold forth the evil frame of Jobs heart, signified by the intemperance of his language under the dealings of God. God had afflicted and chastened Job, he had multiplied wounds upon him, and Job in the heat of his spirit and bitterness of his soul, making many complaints about the workings of God with him, is charged with multiplying words against God. We may speak against God before we are aware; yea we may speak many words against God when we think we have not spoke one word against him. While we speak impatiently of the proceedings of God in the world, and murmur at his dispensations to our families or persons, what do we but multiply words against God? we speak much for ourselves to God, yea (I may say) we highly commend ourselves to God when we submit to his doings, and say nothing, but in a silent admiration adore his dealings, and wait for a good issue of them. Aaron proclaimed both his humility and his faith in holding his peace, when the Lord slew his two sons Nadab and Abihu, strangely with fire, for offering strange fire before the Lord, which he commanded them not ( Lev: 10.1, 2, 3.) But how many are there who proclaim their pride and unbelief, by not being able to hold their peace under the afflicting hand of God, when his hand scarce toucheth them, or when he doth but lay the weight of his little finger upon them, in comparison of that heavy stroke which fell upon Aaron. We are in much danger of sinning, when at any time we speak many words, or (as Elihu speaketh) multiply words, he is a rare man that speaketh many words, and but some amiss, Now, if to multiply words at any time (even when we are most composed) exposeth us to error in our words, how much more when our tongues utter many words in the bitterness and discomposure of our spirits? And as to speak amiss in any matter is to s • n against God, so to speak much amiss of our sufferings, or of the severest providences of God towards us, is to speak much, or to multiply words (though nor intentionally) yet really and indeed against God. O then forbear this multiplication of words, lest you multiply sins. Speak but little, unless in the praise of God; take heed how you speak of what God is doing to others, or doing to yourselves. Let your words be few, and let them be weighed, for God will weigh your words; and you may hear from him in blows, what he heareth from you in words. 'It is a dangerous thing to be found speaking words against God; yet this may be the case of a good man, whose heart is with God, and whose heart is for God: even while he hath a general bent of heart to lay himself out in speaking and doing for God, he through passion and temptation may be found speaking against God. What we speak discontentedly of the ways or works of God, is a multiplying of words against God himself.
Thus I have given out and finished my thoughts upon the Preface which Elihu made to lead in his discourse with Job, as also upon two stages of his discourse with him. Job sits silent and answers him not a word, which Elihu perceiving takes liberty to urge him further with two distinct discourses more, contained in the three Chapters following; which, if the Lord give life and leave, may be opened and offered to the readers use and acceptance in convenient season.
A TABLE Directing to some special Points noted in the precedent EXPOSITIONS.
A
- ABraham, a threefold gradation in his name. 13
- Acceptance with God is our highest privilege. 429
- Accepting of persons, wherein the sinfulness of it is. 119, 120. To accept persons in prejudice to the truth is a high offense. 121. Some special ways wherein we run into this sin. 124, 125. 630. God is no accepter of persons. 631
- Account, God giveth no account to man. 253. All men must give an account to God. 254. 322. God will call all men to account. 664
- Accusations not to be taken up hastily, or merely by hear-say. 195, 196
- Addition of sin to sin proper to the wicked. 828. It is very dangerous to make such additions. 830
- Adversity, a night. 688
- Affliction must not be added to the afflicted. 90. The afflictions of some men more eminently from the hand of God. 91. These afflictions which are most eminently from God, seem to bear the greatest witness of the sinfulness of man. 91. Four grounds of it. 92. Yet it is no concluding argument. 93. Godly men most afflicted, seven ends God hath in afflicting them. 93, 94. What use we should make of it when we see godly men much afflicted. 94. In affliction it is better be found bewailing our sin, then reporting our innocence. 208. We hardly keep good thoughts of God, when we are afflicted and suffer hard things. 223. Afflictions put a double restraint upon us. 224. How affliction carrieth in it matter of disgrace. 225. God speaks to us by affliction. 340. Nine designs of God in afflicting man. 343, 344. Times of affliction must be times of confession. 450. Afflictions designed for the good of man. 472. No pleading of our innocence or righteousness for our freedom from affliction. 515, 516. The Lord takes liberty to afflict them greatly, whose sins are not great, 529. We must not complain of the greatness of our affliction, how little soever our sins are. 529. In affliction, we should speak humbly and meekly to God. 789. The hand of God must be acknowledged in our afflictions. 791. Affliction or chastening must be born, 791. What it is to bear affliction, shown many ways. 792, 793. We must pray for the taking away of an affliction, while we are willing to bear it. 794. What it is to be exercised under affliction. 796. The sin and danger of breaking out of an affliction. 801. Who may be said to break from or out of an affliction. 801. Affliction trieth us. 852. How it may be lawful to pray or wish for affliction to fall upon others. 852
- Alexander the Great, his speech to a Soldier of his own name. 12
- Amazement, what. 103
- Anarchy, the worst of national judgments. 746
- Angels, good or bad sent to destroy. 362. How the Angels come to know the mystery of the Gospel. 408
- Anger, full of heat. 10, 11. Anger in the cause of God is good. 15. Anger prevails most in those who have least reason. 27. They who give counsel must bridle anger. 28. We should see good reason to be angry before we are. 40
- Answer, unless we answer home, we give no answer. 82. A fourfold way of answering. 232, 233.
- Apostates, who are so. 620. Apostasy or turning back from God. 700. Apostates grow worse and worse every day. 705
- Archimedes much transported with joy and why. 85
- Arrow put for a wound. 525. Two sorts of arrows. 525
- Attention, the best men may need to have their attentions quickened. 551.
B
- Barachel, what that name signifieth. 11.
- Behold, a fourfold use of it in the Scripture. 460, 461. Behold, to behold taken two ways in Scripture. 658
- Belial, what it signifieth, and who may be called Belial. 622, 623
- Bernard, his description of an Opinionist in his time. 115
- Best, not barely good, but the best things to be looked after and chosen. 508, 510
- Binding, the great use of it for healing. 608
- Bladders, wicked men how like them. 691
- Blindness spiritual, or of the understanding, to be smitten with it, how sore a judgment. 699
- Boasting, man is very apt to boast of himself. 83, 84 Man is apt to boast in the evil he doth, much more of the good he doth. 84. His boasting of wisdom. 85
- Bones, what they are to the body. 337. Paine in the bones grievous. 337, 338
- Breath, and spirit their difference. 590
C
- Call of God, it is dangerous to refuse or not hearken to his first call. 268
- Cato, his answer to a voluptuous person. 505
- Change or turning of a man into another man twofold. 55
- Changes, God can quickly make the greatest changes both in natural and civil things. 418
- Charities done rightly produce a great increase. 566
- Chastisements are documents. 340. What properly a chastisement is. 789. Chastisement is for amendment. 797. When God chasteneth us, we should promise amendment. 797. In what sense we may promise (being chastened ) to offend no more. 798
- Surgeon, three things required in him, answerably those three in those who would cure the soul. 101
- Christ, remembrance of his humbling himself, a great means to humble us. 325. Christ the Angel of the Covenant. 371. We must have union with Christ, else we can have no benefit by him. 429. Christ the only hiding place for sinners. 672. Sinners under a fourfold consideration, may hide themselves in Christ. 672
- Churches of the Gentiles to be warned by the severe dealings of God with the Church of the Jews. 697
- Choosing, or choosing of Instruments, how it differs from God's. 61. Choosing or election, what it is. 506. The choosing of judgment what. 506. It is not enough to know or do good, unless we choose it. 509
- Clay, that all men are clay, how it should work. 187
- Comforts, the best in the creature vain. 347
- Company, to choose ill company the sign of an evil man. 538, 543. To be much in the company of good men, a sign of goodness. 540. In what sense a good man may be said to go in company with evil men. 541, 542
- Condemnation supposeth a man to be wicked. 29. To condemn and make wicked the same in Scripture. 29, 30, 31. Condemnation out of our own mouth, must needs stop the mouth. 196
- Condemne, to condemn those whom we cannot answer, how sinful. 29, 30, 31. To condemn God the great wickedness of it, and in what sense many do it. 618, 619
- Conditional acts of grace. 398
- Confession threefold. 445. Sin must be confessed. 449. Whether a general confession be enough. 449
- Confidence or trust in man, a strong argument against it from man's weakness. 600
- Conviction, what, or when a person may be said to be convinced. 78, 79. Three great convincers shown. 80, 81
- Conversion, the work of God not of man. 89
- Consideration, what it is. 707, 711. Not to consider the ways and word of God very sinful. 713, 714. The duty of consideration pressed. 717
- Corruption, doth not prevail upon the dead body of man till the fourth day. 328. Corruption, why sin is so called. 797, 800
- Courtesies; They watch for a discourtesy, who ask courtesies of us beyond our power. 210
- Croesus, the answer which the Oracle gave him ambiguous. 160
- Cry of the oppressed will go up to God. 718. Their affliction hath a cry, though they cry not 719. They are the worst of wicked men, who cause the poor to cry. 720. God graciously heareth the cry of humble oppressed ones. 722. Vide oppressed.
D.
- Darkness, twofold. 666
- Death is a going down to the pit. 402. Sickness hath a tendency to death. 402. When man dieth he is gathered to God. 593. Death is called a gathering in a threefold sense. 594. No man hath privilege against death. 597. Death of two sorts. 639. Death of any sort may befall all sorts of men. 640. Death comes suddenly upon many men, and may upon all men. 640. Violent death sweeps away many in a moment. 641
- Declining, how a good man may decline and grow worse. 860
- Deferre, God sometimes deferrs to do his servants right. 520. Deferrings are very afflictive. 520
- Deficiencies of the best men two ways to be considered for their humbling. 323
- Delaying dangerous, though God be patient. 467. Delayes in business may be no stop of it. 483
- Delighting in God, what. 545, 546
- Deliverances of five sorts. 399. Deliverance is from God only. 403. God conveys deliverance by man or means usually. 403. Our deliverance from sin is costly. 410. Deliverances are obtained three ways. 410, 411. Temporal deliverance by Christ also. 412. Great deliverances give us a new life. 470
- Despayre of the end, puts an end to endeavor. 6. Despayre in creatures, yet hope in God. 528
- Destruction, in whose destruction God hath pleasure. 811
- Devils sin and condemnation, what. 86
- Diadumenus, his resolution. 12
- Differences, what hinders the healing of them. 483, 484, 486, 487, 488
- Diligence how it makes rich. 635
- Discontent the Devils sin. 59
- Diseases and death not far asunder. 360. Diseases are destroyers. 365. Diseases at the command of God. 400
- Displeasure of God renders all outward comforts nothing to us. 348
- Disputing, tough and hard work. 3
- Disputation the true law of it. 193
- Drawing and withdrawing, two gracious acts of God towards man. 299
- Dream what it is. 280. Natural dreams caused four ways. 281 Diabolical dreams. 282. Divine dreams, five messages upon which they are sent. 282, 283. It hath been the use of God to reveal himself by dreams. 285. Five reasons why God revealed himself in dreams. 286. Dreams the way of God's revealing himself to the Church of old. 287. Luther's prayer about dreams. 288. A profitable use may be made of dreams at this day. 289
- Drinking, what it signifieth in Scripture. 533. A threefold measure of drinking. 534. To drink scorning like water, what it imports. 535
- Dust, in what sense all men are but dust. 598. Humbling considerations from it. 599, 600
E
- Eagle, how she reneweth her strength. 419
- Eare twofold. 290. The ear naturally stopped against the teachings of God. 291. Seven Eare-stoppers. 291 God openeth the ear by four means. 292. Eare how it trieth words. 499. The use of the ears. 501. How the word must be tried by the ear, before 'tis submitted to. 502, 503. The reproof of those who use their mouths more then their ears. 504. Eare its power. 850
- Earth, what it signifieth in Scripture. 576
- Easiness to follow or be led by others very dangerous. 99
- Eldership twofold. 36
- Election an act of absolute free grace. 397. Election as an act of man vid: choosing.
- Elihu, what that name signifieth. 11
- Eloquence, how it may be burdensome. 191
- Error, an error cannot always be maintained. 105. Errors both of understanding, will and ways, many times secret to us. 818
- Evil, not to know to do evil, or to be a bungler at it is best. 130, 131. The spirit of a good man is set against it. 132. They that do evil have reason to expect evil. 138.
- Example of superiors in doing evil very powerful. 778
- Examples of God's Judgments are to be eyed and marked. 686. Exemplary punishment, all beholding. 694, 695 Three reasons why some are punished so. 696
- Excuse, they who excuse a fault, show they have a mind to continue in it. 549
- Exercise of the soul under affliction, in what it doth consist. 796
- Eyes of God, what they signify. 656
- Eyes see more then an eye. 843
F
- Face of a man, why put for his person. 119
- Face of God what, and what it is to see his face. 431. Face of God sometimes hid from his people and why. 433. It is the sole privilege of the favorites of God to see his face. 434 It is our greatest joy and happiness to see the face of God. 435. Face of God what it signifieth. 727. The hiding of God's face notes three things. 727. How the face of God may be seen. 729. Not to behold the face of God what it imports. 729, 730. Hiding of God's face from nations; Vide Nations. The hiding of God's face is exceeding grievous to his people. 755, 577. Caution to beware of provoking God to hide his face. 756
- Faith, our faith not be pinn'd upon men, how great or ancient soever. 67. Faith is our vision of God in this life. 432
- Father, a relation or title of great honor and comfort. 849
- Father-hood, God the fountain of it. 849
- Favorites to God, who. 427. A godly man is used by God like a favourite. 429, 430, 433
- Fear twofold. 42. A good fear what, they seldom do amiss who fear they may. 44
- Flattery is iniquity. 127. A twofold flattery opened. 127, 128. The other extreme to be avoided. 129 Flattery is a wrath-provoking sin. 135. To suffer ourselves to be flattered is very dangerous. 136. To give flattery hath a double danger. 136, 137. More sinful to flatter those that do evil, then to do evil. 231
- Flesh, what meant by it in Scripture. 349, 350. Flesh a fading thing. 352. Flesh called grass in two respects. 352. Six practical inferences from the fadingness of the flesh. 354, 355. Man not called flesh till after the fall. 595
- Flight, or to flee for our lives, is a grievous Judgment. 648
- Folly, refusal of obedience to God the folly of man. 64
- Forgiveness of sin. Vide pardon.
- Fortune, the wickedness of ascribing anything to it. 583
G
- Gaine of worldly things a strong temptation. 454
- Gifts of the mind, wisdom and understanding come from God. 55, 56, 57
- Gluttony kills more then the sword. 367
- God is to be eyed in all our ways. 140. God who gives us life, fits us also for all the services of this life. 172, 173. God so good that he never seeks occasions or advantages against us, nor needs he, we give him too many. 215, 216. We are apt to have hard thoughts of God, when we suffer hard things. 222. We should maintain good thoughts of God when we suffer evil. 223. God is great, the use of it. 234, 235. Vid: Greatness of God. His power and dominion absolute, he gives no account and why. 253, 254. His word of command is effectual. 419. God usually deals with men according to what they do. 438. Unworthy thoughts of God should be rejected with indignation. 554. God neither doth nor can do any unrighteousness. 556, 557, 574, 578. Two inferences from it. 572. Those four things which cause men to do wrong, are at furthest distance from God. 573. All things and times as present to God. 574. Power of God primitive and unlimited, shown in five particulars. 579, 580. A fourfold universality of the power of God. 582, 583. Admonition to those that are in and under power, from that consideration. 584, 585. God can easily do whatsoever he hath a mind to do. 591. Two inferences from it. 592. God is most just, shown in three things. 616. That God is just in punishing, proved by seven particulars. 617. God can do the greatest things alone. 653. Two inferences from it. 654. God how he hideth himself. 668 Justice of God, Vide Justice. What God hath a mind to do, he can and will do. 689. All should follow after God. 702. God his teaching; Vide teaching.
- Good men, they that are truly good and gracious, are willing to know and see the worst of themselves. 824
- Good, in the doing of it many sins are mingled, as well as it is sinful not to do good. 819
- Gospel known from the beginning. 412
- Government, a spirit for it the most proper gift bestowed upon Princes. 56 God taketh care of the government of the world, or to maintain government. 684
- Good, what is properly our good. 510. Goodness and strength where they meet, how useful. 555
- Grace, though it abideth always, yet it doth not act always alike, where it is. 247. Two eminent acts of grace in God towards man. 299 All our mercies flow from the free grace of God. 393. That all comes from grace implieth five things. 394. God usually gives out acts of grace when we repent, &c. 395
- Graciousness of God opened, 391, 392 To be gracious notes two things • n God. 393. Two sorts of 〈…〉 acts. 〈◊〉
- Great men, wisdom 〈…〉 with them. 63, 64. Therefore no taking things upon trust from them. 64, 65
- Greatness of men, or their abilities either to reward or hurt us, must not turn us from the right. 122, 123
- Greatness of God opened. 234. Five inferences from it. 235, 236. We may both say and believe that God is great, and yet not answer it in our practice. 239. who they are that indeed acknowledge God in his greatness. 240. Our not laying to heart the greatness of God, causeth our unsubmission to him. 241
- Guilt, a godly man is as careful to avoid the act of sin, as to be freed from the guilt of it. 799
H
- Halting of two sorts. 213
- Hand, striking the hands together in a twofold signification. 692. Hands, clapping of them in a threefold sense. 861. Hand taken two ways in Scripture. 191 To be taken away without hand, what, 638. To do a thing without hand notes three things. 650
- Hast often doth hurt. 483
- Haters of all good, many such. 610
- Health to be prayed and praised for. 366. Health to be carefully preserved. 367. Health and strength of body, the gift of God. 417
- Hearers, several sorts of faulty hearers. 146. Six considerations upon which the whole mind of God is to be heard. 147, 148. He that would be a profitable hearer, must be an attentive hearer. 476. The most prudent speakers are also patient hearers. 483. The sin of those who either hear and do not, or do not hear. 505
- Hearing, good men may be dull of hearing. 498. The sense of hearing is a great mercy, and of great use to mankind. 501, 505
- Hearkening, more then hearing. 144, 145. What it is to hearken. 146, 475
- Heart and tongue should go together. 154. Three ways in which men speak against their own hearts. 155 Heart of man prone to and fixed in evil. 299. Setting of the heart upon anything, what it notes. 587. Heart, the several ways of it. 657
- Heartless man, who. 552
- Hearty man, or man of heart, what it signifieth. 551
- Holiness, two things argue much the holiness of any man's heart. 15. Holiness consists in our keeping close to and imitation of God. 706
- Holy things, the iniquity of them not easily discerned. 819
- Honor, how to be given all men. 128
- Humble, God is highly pleased with the humble. 427
- Humbled, a truly humbled soul much in the exercise of a fourfold duty. 803
- Humility, low thoughts of ourselves best. 45. Three degrees of humility. 129
- Hypocrites, much discovered, by sickness and affliction. 359. What the Hebrew word for a hypocrite imports. 758. Two sorts of hypocrites. 759. A Hypocrite is hated of God, and hurtful to man. 761 The nature of an hypocrite. 761 A threefold distinction of hypocrites. 761, 762. A fourfold design of hypocrites opened in their making profession of religion. 763, 764. Four things by which hypocrites may be discovered. 768, 769. They love to be seen, and are very censorious. 770, 771. Several considerations moving all to take heed of hypocrisy. 773, 774. Hypocrites rarely converted. 775. Hypocrites are high-minded and look after Great things. 776. Hypocrites under the power of covetousness and ambition. 776, 777. Hypocrites getting power abuse it to the wronging and ensnaring of the people. 778. They ensnare two ways. 778. A hypocrite is most unfit for public service. 781
I
- Idols, how and why called terrible things. 189
- Jealousy, Vide suspicion.
- Ignorance. It is the duty of the most knowing to confess their ignorance. 820. Sins of ignorance need pardon. 820. They who have but little knowledge, are little troubled at their ignorance. 820
- Imitation, It is not good to imitate any in what they do ill. 98, 99. Imitation of God is our holiness. 706
- Incorruptibility twofold. 170
- Indians, their modesty in not speaking before their Elders. 38
- Infirmities, it is uncharitableness to take much notice of them in others, but holiness to take notice of them in ourselves. 217. God is not strict to take notice of our infirmities. 218
- Iniquity, what strictly. 202
- Interpreter, taken three ways. 375 A threefold interpreter, 375, 376 The Ministers of Christ are the interpreters of the mind of God to sinners. 376. Ministers are the people's interpreters to God four ways. 377. Two inferences from it. 377, 378. True interpreters very rare. 379. Interpreters or Ministers, few in a twofold reference, with the reasons of it. 380, 381. Interpreters in truth but few, compared with those who are so in title, shown five ways. 381, 382. Faithful interpreters to be much prized. 383. The great work of an interpreter or minister, is to show man his uprightness, or how he may stand upright with God. 386 The interpreter sh uld be very tender towards troubled souls. 390
- Innocency is our safety. 200
- Instruments, God can furnish such as he calleth to his work, with gifts proper for their work. 112. Why God useth instruments. 584. God can work without instruments. 653
- Injustice, the sinfulness of it. 553, 555
- Inspiration of God what meant by it. 52 The inspiration of God sufficient to qualify all men for all duties, and without that nothing can. 56, 57 Seven useful inferences made from it. 57, 58, 59
- Intercession of Christ sues out our deliverance. 411
- John of Times, why so called. 46
- John, what it signifieth, and why the Baptist was so called. 392
- Job, his innocence had a threefold testimony. 205. Five things in favor of him, while he spake so much of his own innocence. 205, 206. His patience how to be considered. 242
- Judges, it is abominable for them to do unrighteous things. 553, 559
- Judging, before we judge we must hear diligently. 498. We must take time to judge of things. 504, 508
- Judgments of God must needs be all right. 662. Visible Judgments make secret sins visible. 687
- Judgment taken two ways in Scripture. 65, 507. A threefold notion of Judgment in Scripture. 517. Judgment how it is taken from a man. 518
- Julian, once a great pretender to Christianity. 768
- Just, some think they are just enough, if they give man his right, though they deny God his right every day. 231, 232
- Justice, nothing should weigh with us but truth and right, and that in a fivefold opposition. 121. Justice perverted five ways. 555. Four things cause men to pervert Justice. 573. Some men are haters of Justice. 610. To hate justice is a most hateful thing. 611. Justice-haters are most unfit to be Governors. 613. The Justice of God shown divers ways. 616. God will not allow any man a liberty to complain of his Justice. 674. God never wronged any man. 676. God doth Justice upon some sinners openly. 695. A threefold reason of it. 696
- Justification, wherein it consists. 17. Justification of ourselves two ways; What lawful, what unlawful. 18 Justification an act of absolute free grace. 397
- Justify, to justify ourselves layeth us open to the reproof of others. 17. To justify is taken four ways in Scripture. 17, 18. In two cases a man may justify himself. 18, 19. Five ways shown wherein men justify themselves sinfully. 21, 22. How God is said to justify the ungodly. 22. To justify ourselves rather then God, very blasphemous. 23. When or how we may be said to justify ourselves rather then God. 24. Two inferences about this sin. 25, 26
- Justified persons have confidence to look up to God. 436. Such are righteous. 440. A justified person, when and how he may loose the sight of his righteousness. 441. When that sight returns Joy returns. 442
K
- Keeping a man back three ways. 326
- Kings and Princes, It is most uncomely and sinful to revile them in word. 626. 'It is a degree of blasphemy. 627. With what tenderness (though with plainness) and by what rules the faults of Princes are to be reproved. 628, 629
- Know, not to know, taken three ways. 130. The choicest servants of God may be short of knowing many things, which it much concerns them to know. 817. We know but little of that we know, and there is much, which we know not. 818
- Knowledge, much knowledge should be in those who have enjoyed much means of knowledge. 48. Knowledge ought to be communicated. 49 Knowledge or what we know is to be communicated. 72. Two things hinder some from communicating what they know. 72. What and whose knowledge puffeth up. 85. A man of knowledge who properly. 495. A twofold knowledge. 507 Sinning against the light of knowledge very sinful. 699. Knowledge the fountain of speech. 842 Knowledge of God over all. 660 Vid: Omniscience.
L
- Law, how it convinceth. 80. Two ways of keeping the Law. 624. Law of God how written in the heart by Grace. 709
- Laws, bad Laws, great snares. 778
- To lie, what it signifieth in Scripture. 522. To lie or bear false witness against ourselves is very sinful. 523
- Life of man in this life, at longest, short. 42. Several divisions of man's life. 42. Life is the gift of God; a threefold inference from it. 171. The life of man is at the call of God. 592
- Life and soul how they differ. 329 Life a great blessing. 459
- Light, to see light, what it imports. 458
- Love, and to love, not to love God and good things is to hate them. 611, 612
- Love of God to man, what and how great is little known. 818
- Lusts in the understanding as strong as those in the sensual appetite. 44
- Luther, Erasmus, Melancthon, their different character. 60. Luther, how he thought himself rebuked by God. 99. Luther a man of great courage. 113. His prayer about two things. 288. How he confessed himself an Apostate. 700
- Ly, to deceive with a lie the worst deceit. 203
M
- Magistrates, how they should be to men like a Harbor to Ships. 200. Why expressed by the same word in the Hebrew which signifieth both binding and healing. 609. God highly displeased when they mis-govern a people. 780
- Maker, God is the maker of all men in a threefold consideration. 132. It is good to remember God as our maker. 133. God is the maker of our bodies. 162. Three inferences from it. 164. That God is the maker of all men, should make all men meek one towards another. 174
- Malefactors, their faces covered. 748
- Man and man are of a measure. 182, 183. Two inferences from it. 183 Man a frail creature. 187
- Many or one make no difference with God. 731
- Marius, what he was to the Romans. 789
- Meat, dainty meat, two cautions about our using it. 348
- Meekness, both in hearing and speaking the word, how necessary. 101. It is good to use meekness towards all, especially the afflicted. 143, 189, 192. 230
- Maschil, the title of some Psalms, what it signifieth. 707
- Men, not made by God all of a rank. 625. All men are the work of God's hands in a twofold respect. 633. All men divided into three sorts by the Papists in respect of their soul-state. 813
- Mercy, God declares himself more inclined to it, then to wrath and Judgment. 811
- Method in speaking how useful. 178
- Midnight trouble, what it signifieth. 644
- Mind of man, man would have his own mind, vide will.
- Ministers should speak as in God's stead. 184. And are so to be heard. 185 Their meekness in dealing with souls. 192, 193. Ministers are Messengers. 372. How they should speak. 373. They ought to be heard, and how because Christ's Messengers. 374 Vide Interpreter.
- Mighty men of three sorts. 649. The mightiest men have no might against God. 652. God can easily overthrow the mightiest men of the world. 681, 682
- Ministry of man nothing without God. 822
- Mis-judging one another very common. 9
- Moderator, or composer of differences between others, four things required in him. 101, 102
- Moment, what it signifieth in Scripture. 639
- Mouth, the opening of the mouth imports four things in Scripture. 149
- Murderer, how hateful. 400
- Murmuring, no cause to murmur at any of the dealings of God, shown in four things. 678
N
- Names, the giving of significant names to children, very useful. 11, 12
- Nations, God sometimes hideth his face from whole Nations. 739. Three things noted concerning God's hiding his face from a Nation. 740. What those mischiefs and evils are which throng in usually upon a Nation, when God hideth his face from them. 743
O
- Obedience to the Law, if not universal, is not obedience. 711, 712. Obedience twofold, takes in the whole duty of man. 792
- Obstinate persons not to be further dealt with. 7. They must be left to God. 90
- Occasion, God loveth to see occasion of doing good to men. 446
- Occasions, to seek occasions against others a great piece of uncharitableness. 210. How to do so is against the law of love, shown by seven steps. 211, 212, 213. It is a sign that we look upon a man as an enemy, when we seek occasions against him. 221
- Old age doth not make men wise. 65, 66. Spirit of God not tied to any age. 66
- Old men, a twofold stamp of God upon them. 38. Old men elegantly called men of days. 45, 46. How old men should speak. 46. Old men have reason to be wiser then the young. 48. Old men should be apt to teach. 49. 'It is a reproach to old men to be ignorant. 49
- Omission-sins, or the neglect of doing a duty easier to be observed then failings in doing a duty. 819
- Omniscience of God, caution from it. 226. God knoweth all our goings. 569. The exactness of God's knowledge of all things. 660. The everlastingness and universality of God's knowledge. 661, 662. Five inferences from it. 662. to 665
- Once, taken three ways in Scripture. 266, 267
- Opinion, our opinion or what we hold is to be shown, and how. 72. Nine honest ends in showing our opinion. 72
- Oppression crieth, though the oppressed do not. 718, 719. Oppression will cause a cry. 720. Cry of the oppressed brings vengeance upon oppressors. 723
- Oracles of the devil doubtful. 160
- Ordinances of worship, why called the face of God. 431
P
- Pardon, God pardoneth greatest sins. 236. Free grace extendeth to the pardon of the worst sinners. 451. Pardon of sin, proper to God. 805. How man is said to forgive or pardon him that hath wronged or offended him. 805. The pardoning grace of God is boundless. 806. God pardoneth presently, and continually. 807. Pardon takes sin off from us. 808. Pardon is free, not clogged with hard terms. 809. God will never destroy any, whom he hath pardoned. 812 Pardon of sin takes away two things. 813. Pardon of sin is a precious mercy, shown upon four grounds. 814. The consideration of God's readiness to pardon sin, should make us resolved not to sin. 815
- Passion, we must not answer nor reprove with passion, but with reason. 100
- Patience provoked turns to greater passion. 40. Patience of God towards sinners. 466
- Peace of nations, the special gift of God. 733. That peace considered two ways. 733. If God will give peace to nations none can stop it. 735 Three sorts of men most likely to do it cannot. 736. Two reasons why not. 736, 737. A wonder that the peace of our Nation is continued, four considerations why. 738, 739. Peace of particular persons twofold from God. 748. Peace personal of believers, how it comes from the Father, Son, and Spirit. 749. The peace of believers how an insuparable peace. 750. Two demonstrations of it. 752. Peace of believers in what sense perfect. 753 How we are tenants at will for our peace with respect to God. 756. Peace, holding our peace, or silence, what it may signify. 478. A twofold holding of our peace. 479. In three cases especially we should hold our peace, 480. It is a great point of prudence to know, when to hold our peace. 481
- People troubled and in a tumult described. 642, 643
- Perfection, three reasons why God calls us to it, though we cannot attain it in this life. 514
- Perishing, twofold. 596
- Perseverance is our best or our worst. 828
- Fantasy, the power of it in sleep. 281
- Pit, and deliverance from it, what. 457
- Princes, what they ought to be. 624
- Promises of God always performed. 676
- Provocation, doth not excuse, yet somewhat abate a sin committed. 206
- Pharisaei Shechemitae, why so called. 766
- Phocas, the prayer of a good man about him, how answered. 785
- Poor men of two sorts. 631. Poor men are as much the work of God as the rich. 633. It is the Lord who makes men poor or rich. 634 The fall of a poor man oppressed makes a loud cry. 721. What cries of poor men are not heard by God. 722. 'It is dangerous meddling with God's poor. 723
- Pope, his great cheat put upon the world. 67
- Power, men in power cautioned. 584, 585
- Princes and people, their sins produce mutual ill effects towards one another. 784
- Pronounes, how the sweetness of the Gospel lieth in them. 849
- Prayer, good things must be asked of God. 57. Endeavor must be joined with prayer. 58. There are but two restrictions upon the grant of whatsoever we pray for. 148. Prayer, how a battle fought in heaven. 178 Strong prayer. 422. Sickness is a special season for prayer. 423. God only the object of prayer. 424. We must ask mercy if we would have it. 424. The Lord is ready to hear and give when we pray. 425. Till the person is accepted, his prayer is not. 428. Length of prayer not disapproved by Christ, if other things be right. 763. We must pray for the removing of our affliction, while we bear it cheerfully. 794
- Pride, man naturally proud. 83. God hideth pride from man two ways. 304. Pride, why put for all sin. 305 Man very prone to pride. 306 Pride shows it self three ways. 306 Eleven things named of which men are proud. 307, 308. Five conceits as so many roots of pride discovered. 311, 312. Pride is a vile and odious sin, shown upon six considerations.