nulla mihi illaâ—o injuria Bol. Take the words as a direct assertion Thou wilt bring me into the dust again So they may have reference to the decree of God concerning man as those before had to the creation of man As if he had said By creation and naturall constitution I am frail and weak made of the clay by thy purpose and decree I am appointed unto death Thou wilt bring me into the dust again therefore spare me for the short time I have to live Some change the conjunction And into the adverb of likenesse so to note a right power or priviledge and the text runs in this form Remember that as thou hast made me of or as the clay so thou maist it is thy priviledge none can contradict thee in it and thou doest me no wrong in it thou maiest as thou hast purposed bring me to the dust again Though it be common and naturall to all creatures mixt of elements to be resolved and turned back into that out of which they were made that is to die yet to man it is more then naturall there is a decree upon it besides the naturality of it Man dieth by a statute-law of heaven To die is a penalty inflicted upon man for sinne for he had not been under a necessity of dying if he had not sinned And therefore though God formed man as the holy story informs us Gen. 2.7 out of the dust of the earth yet so long as man stood he never said to him To dust thou shalt return God only put a supposition that in case man did fall he should surely die But when man had fallen by sin then he hears what he was and what he must be For dust thou art and unto dust thou shalt return Gen. 3.19 As if God had thus bespoken sinfull man Thy body was framed out of dust and now I charge this burden upon thee thou shalt return to the dust again It is a Question and I shall touch upon it Whether death were naturall to man or no Whether man were made mortall or whether he made himself mortall Some affirm That death was naturall not accidentall or occasionall to man-kinde They argue for this opinion First thus Adam died not the death of the body or a naturall death when he had sinned therefore the death of the body was not inflicted for sin upon his person and his posterity but was seated in or a consequent of his nature I answer Though Adam died not presently a naturall death yet he was presently made subject or liable unto death the sentence was past upon him though the sentence was not executed upon him A malefactour who is cast at the barre is a dead man in law though he be reprieved from the present stroke of death Again Though death it self did not instantly seize upon him yet the symptoms of death and tokens of mortality did Fear and shame pains and distempers sweat and wearinesse quickly shewed themselves as so many harbingers or forerunners of his approaching dissolution we see and feel death in these before we see or feel death it self These bid us prepare our bodies for the grave and our souls for heaven Secondly Others reason thus Christ hath delivered his people the elect from all that punishment which the sin of Adam did contract and deserve but Christ hath not delivered his elect his own people from turning to the dust Godly men die as well as the ungodly believers as well as infidels therefore say they the death of the body was not procured by sin I answer Whatsoever is an evil in death Christ hath delivered his people from he hath taken away all that from death which is punishment or annoiance though death be not taken away Christ hath freed us from the effects of sin as he hath freed us from sin it self that is from their prevalence and dominion over us not from their presence or being in and upon us Hence the Apostle 1 Cor. 15. triumpheth over death O death where is thy sting O grave where is thy victory As if he had said Death once had a power over man to sting him to death death once had a victorious power and would have bin the great conquerour riding in triumph over all the posterity of Adam but now death hath neither sting nor sword to use against believers it hath nothing of victory over the Saints It is now but a sleep a sleep in Christ a rest from labour a putting off the rags the worn rags of mortality that we may be dress'd in the robes of glory The evil of death is removed and that which remains of death the separation of soul and body proves the greatest good to both it being but a preparatory to their everlasting union Thirdly It is argued That death and corruption were naturall to man because the matter out of which man was made was dying and corruptible Omne principiatum sequitur naturam principiorum for that which is made must follow the nature of that principle out of which it is made The effect cannot be say they more noble then the cause nor the subject constituted more durable then that which goes into its constitution To clear up an answer to this we must distinguish of a three-fold immortality 1. A primitive simple independent essentiall immortality this is proper and peculiar to God in which sense the Apostle affirmeth He only hath immortality 1 Tim. 6.16 2. There is a derivative dependant essentiall immortality Some substances have no seed of corruptibility nor of death in them Being either separate from all matter which is the seat and root of corruption as the Angels or united to matter yet so as not being produced from it or having any affinity with it such are the souls of men Whole man in his creation was not immortall either of these waies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graec. Int. a part of man was but man was not created immortall Man was of a middle state and condition neither altogether so mortall nor altogether immortall but capable of either 3. There is an immortality by the power or gift by the mercy or justice of God The power and justice of God shall give an immortality to the bodies of the damned in hell they shall ever live a dying life who were dead all while they lived They who have slighted the mercy of God shall be upheld by his power to endure his justice to all eternity wicked men would have sinned with delight for ever upon the earth if they could have lived for ever upon the earth and they shall live for ever with pain in hell to suffer for their sinne The power goodnesse and mercy of God shall much more give immortality to the bodies of the Saints in glory they who have had a will to delight in obeying God that short time they lived on earth shall have a power to live for ever in delight praising God in heaven The body of man
in the state of innocency had an immortality by the gift of God yet with condition that he did submit to that rule which God gave him to live by Doe this and live Adamus habuit potentiam non moriendi non impotentiaÌ„ moriendi Adamus peccans non solum potuit mori sed non potuit non mori Quicunque dicit Adamum primuÌ„ hominem mortalem factum ita ut sive peccaret sive non peccaret moreretur in corpore hoc est de corpore exiret non peccati merito sed necessitate naturae Anathema sit Concil Melivit Can 1. was the law of Adams life Adam had not an impossibility to die but a possibility not to die This was the state of immortality in the state of innocency Man had not fallen into the grave if he had not fallen into transgression His life was made as long as his obedience if he had not turned from God he had not returned to the earth Death was convaied in by sin and our possibility not to die was not only lost but changed into a necessity of dying So then man is brought to dust not because his nature was subject to corruption but because sin hath corrupted his nature When he abused the liberty of his will he was subjected to this necessity against his will By an irreversible ordinance of heaven It is appointed unto men once to die Heb. 9.27 Iob speaks to that point of Gods law concerning man Thou hast made me as the clay and thou wilt bring me into the dust again Thus the words are taken as an assertion of the power and priviledge of God to unmake and pull down man whom he had made and set up If we read the words by way of interrogation or admiration so Iob seems to intend them as an allay to mitigate the present severity of the Lords proceeding with him Thou hast made me of the clay but a while ago and wilt thou bring me into the dust again O spare me a little before I go hence and shall be seen no more It will not be long before there must be an end of me O let me have a more comfortable being and breathing while I am here When Satan provoked the Lord against Ierusalem to destroy it the Lord answered Zech. 3.2 Is not this a brand pluckt out of the fire As if he had said unto Satan Art thou moving me to throw this people into that fire of affliction out of which they were so lately snatcht Ierusalem was in the fire but awhile ago and shall I cast it in again Iob pleads in the same form though not in the same matter I was clay but the other day and Lord shall I to dust again to day Let we see some quiet daies before I see the end of my daies Gild over this clay of mine with the shinings of thy face upon me before thou renderest me dust again I have more then once had occasion to touch this argument and shall therefore passe it here Iob having thus set forth his naturall constitution in the matter of it as he was made of clay goeth on to describe himself more distinctly first in his conception of his whole body secondly in the formation and delineation of his parts Verse 10. Hast thou not poured me out as milke and crudled me like cheese Lacti simile initio semen postea admirabili Dei opere non secus ac caseus conerescit con solidatur ut membra paulatim conformari incipiant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notat reiliquâ—dae concretioneÌ„ coagulationem vel condensationem Under the modest shadow of this verse that great naturall mystery of mans generation and conception is contained The former word signifies not only the pouring forth of liquids but the melting and dissolving of the hardest mettals iron brasse c. that they may be fitted to run or be poured forth Ezek. 22.21 22. And as this signifies the softning and melting of that which is hard so the next word which we translate crudled signifies the hardening or thickning of that which is soft and fluid Moses useth it in describing the miraculous dividing of the red sea Exod. 15.8 The flouds stood upright as an heap and the depths were congealed in the heart of the sea The Prophet Zephany useth it for the setlednesse and resolvednesse of a people in sinne Chap. 1.12 The Lord saith he will punish the men that are setled we put in the margin curded or thickned on their lees I might from these proprieties of the originall words illustrate that secret of mans originall But forasmuch as the Spirit of God hath drawn a curtain and cast a vail of metaphors over it therefore I intend not to open or discover it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Arist de gen Animal c. 20. Ancient Philosophers have spoken of these naturall operations in a like language and under these similitudes I shall only say in generall that these two expressions First Thou hast poured me out as milk secondly And crudled me like cheese are appliable to that speciall contribution which God hath charged upon each parent towards that great work the continuation of their own kinde Miseret atque etiam pudet aestimantem quaÌ„ sit frivola animantium superbissimorum origo Plin. l. 7. c. 7. and the raising up of a posterity in their place to serve himself and their generation Learn hence Fitst That man hath reason to be humbled at the meannes and manner of his original What hath he to be proud of in the world who that he might be prepared for his coming into the world was poured out as milk and curdled as cheese Let not man be high minded whose beginning was so low and homely Learn secondly Our naturall conception is from God Men in a strict sense are called The fathers of our flesh Nihil de genitoribus aut seminibus nascitur si ea non operetur Deus August in Psal 118. and God the father of spirits Heb. 12.9 Yet God hath the chief title to the father-hood of our flesh as well as the sole title to the fatherhood of our spirits Thou hast poured me out as milk and thou hast crudled me like cheese here is no mention of his father none of his mother but as if the Lord had wrought all by an immediate power he ascribes the whole effect to him Thou hast poured me out as milk c. We are also his off-spring as the Apostle tels the Athenians out of their own Poets Act. 17.28 Thirdly This gives caution to all whom the Lord hath called or shall call to the state of marriage to be holy in that estate Marriage is honourable Heb. 13.4 and the bed undefiled but whoremongers and adulterers God will judge no wonder if God have a respectfull eye to the undefiled in that relation and a revengefull eye upon the defilers of it seeing as his own authority instituted it so his own power acts so
qui verba detorquet aliam figuram i. e. significationem iis tribuit To seek comfort any where but in Christ is to seek the living among the dead Christ is comfort cloathed in our flesh and he is the comfort of our spirits Till he gives comfort every man must conclude as Job I am afraid of all my sorrows I am afraid The word signifies strong trembling and shaking fear Of all my sorrows The root hath a double signification First To afflict with grief Isa 63.10 They vexed his holy Spirit Secondly To fashion or form a thing Job 10.8 Thy hands have made me and fashioned me round about The same word by a Metaphor signifies both to grieve and to fashion to vex and to form because a man that forms fashions a piece of wood or stone seems to put it to pain by cutting and hewing And he that forms wax vexes and chafes it in his hands Thus I say because in the fashioning of a thing a man doth bruise cut and as it were put it to pain therefore the same word signifies both to vex or grieve and to form or fashion And this word is applied unto the ill usage of words Psal 56.5 Every day saith David speaking of his enemies they â—rest my words or they put my words to pain and grief or they painfully and grievously wrest my words Davids enemies took up what he spake and put a new shape upon it and this they did so vexingly that they are said to wrest his words a thing is vexed when it is wrested or wrought quite out of the form it before had The same Metaphor the Apostle Peter useth in reference to Doctrine 2 Pet. 3.16 speaking of the Epistles of Paul in which are some things hard to be understood which they that are unlearned and unstable wrest or put upon the rack they painfully form his words and represent them in a meaning which he never intended What is spoken may be right both in the matter and intendment of the speaker yet another wrests forms and fashions it in his own mould and makes it bear a sense which the speaker never dream'd of In this Text we have the Noun only which importeth either the labour or pains which a man taketh or the pain and grief which a man feeleth Hence in the Hebrew this word signifies an Idol and both acceptions fall into the reason of it First because Idols are made fashioned and formed up curiously with a great deal of art and labour the wax or clay or stone is put to pain you must cut it and carve it to make an Idol Secondly because Idols are served attended and worshipped with much pain and grief False worship or the worship of Idols is alwaies more servile and painfull then true worship is False worship is a painfull service a servile service a toil rather then a worship but the service of the true and everliving God is an holy an ingenuous a noble and an honourable service Idols are troublesome both in their making and in their worshipping From this two-fold interpretation of the word I finde a two-fold translation given First Thus I am afraid of all my works as if Job Verehar omnia opera mea Vul. having a design to comfort himself in a reflexion upon his good works and former holy walkings feared they would not serve his turn or bear up his spirit in the evil day which was come upon him As if he had said I have lived as exactly by the rule of the Word as I could I have had respect to all the Commandments of God that I might not sinne against him Yet I am afraid of all my works the anger of God will surely soak thorow them all or finde holes and breaches in them to come in upon me at Thus he is conceived reasoning with himself But doubtlesse it was not Jobs meaning to look to the innocency or holinesse of his life past as the ground of his present comfort he that would doe so may justly be afraid of all his works When we see the best of our selves we have more reason to be afraid then to be comforted As we must work out our salvation with fear and trembling so we have cause to fear and tremble at our works But rather as we translate I am afraid of all my sorrows that is I no sooner endeavour to comfort my self but presently my sorrows throng about me they appear before my face and make such a gastly apparition that I am afraid Sorrows charge and assault me afresh when I am purposing to make an escape from the hands of sorrow When I think of leaving off my heavinesse or of getting out of the sight of it sorrows come upon me with greater violence then before While a prisoner is quiet and content with his restraint the keeper laies no great restraint upon him but if he perceive him meditating an escape or attempting to break prison and set himself at liberty presently more irons are clapt upon him and an advantage taken even to load him with chains Such hard usage this poor prisoner feared at the hand of his sorrows If I say I will leave off my heavinesse I will throw off my bolts and fetters and get out of these troubles I am afraid of all my sorrows I shall have all the Keepers and Jailers about me they will lay more load upon me and watch me more strictly then before You tell me I am in love with my sorrows but the truth is fears of sorrow incompasse me round about I am afraid of all my sorrows Note hence First this generall truth That affliction is the matter of fear Naturall fear arises from the apprehension of some approaching evil and as fear grows more boisterous and inordinate so it represents us with sadder though but supposed evils Secondly Observe A godly man may be much opprest with the fear of afflictions When I would comfort my self I am afraid of all my sorrows It is terrible to me to think that they still encrease upon me and that whilest I hope to escape I am more ensnared Christ himself when he was in our nature and clothed with our flesh was afraid of all his sorrows he was a man of sorrows and he was afraid of his sorrows too Matth. 26.38 He said My soul is exceeding sorrowfull even unto death and he offered up praiers and supplications with strong cries and tears unto him that was able to save him from death and was heard in that he feared Heb. 5. His were extraordinary sorrows indeed such as no creature ever felt or tasted The Cup of sorrow which he drank was mixed and tempered with all our sorrows and with the cause of them our sins This was it he feared being in our nature though as that nature was hypostatically united unto the divine nature it had infinitely more power to bear all those sorrows then we have in our nature to bear the least sorrow Now if Christ himself
in our flesh was afraid of his sorrows which yet he knew he should overcome how much more may the fear of sorrows overcome us while we are in the flesh Lastly Observe That the fear of afflictions assaults and oppresses some most when they set themselves most to conquer and overcome them I saith Job would comfort myself but I am afraid of all my sorrows I fear they will be doubled and trebled upon me therefore I had rather sit still then by striving to unloose straiten the cords of my affliction faster upon me The next clause seems to hint this as a reason why his sorrows hung so close upon him I know that thou wilt not hold me innocent But how did Job know this As God said to Adam Gen. 3.11 Who told thee that thou wast naked So I may say to Job Who told thee that God would not hold thee innocent Or where hadst thou this assurance of thy condemnation The Saints may know or be assured that God will pardon them but a wicked man cannot know or be assured that God will not This knowledge of Job was but a suspition or at the most a conjecture And the giving out of this conjecture was but the language of his fear his faith could say no such thing for God had no where said it The best men speak sometime from their worser part Their graces may be silent a while and leave corruption to have all the talk When the flesh is under great pain the spirit is hindered from acting its part and then sense gets the mastery over faith Had it not been upon such a disadvantage Job had never offended with his tongue by saying he knew what he could not know I know that thou wilt not hold me înnocent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word which we translate innocent commeth from a root which signifieth pure and clean purus mundus per Metaphorae innocent insous and in the verb to cleanse and make pure And because innocency is the purity or cleannesse of a person therefore the same word signifies to cleanse and to hold or make innocent In which sense it is used frequently Exo. 20.2 Thou wilt not hold him guiltlesse or innocent that taketh thy Name in vain The counsell that David gave upon his death-bed unto Solomon concerning Joab was Therefore hold thou him not innocent or guiltlesse 1 King 2.9 that is let the bloud which he hath shed be upon him let his honour and his name continue stained and blemished in thy thoughts and judgement Hold him not innocent Here the Question is To what antecedent we are to referre the relative Thou I know that thou wilt not hold me innocent Thou who There are two opinions about it Some referre it to God and some to Bilaad to whom Job maketh answer in this place They that refer it unto God make out the sense thus Either first taking the word properly for cleansing and healing the sores and wounds which were upon his body Adversus illud quod amici statuunt probos videlicet etiam castigatos nunquam succidi hoc pro certo statuam ô Deus nunquam esse me ab istis quibus totus scateo foedissimis ulceribus ac vermibu◠repurgandum Bez Novi quod non sis me liberum dimissurus Coc. I know thou wilt not cleanse my body from this filthinesse from these diseases that now anoy me And so it is an answer to the words of Bildad telling Job that in case he sought unto God and humbled himself before him he would awaken for him and remove those judgements No saith Job when I think of ease and deliverance all my fears return upon me and I know God will not yet cleanse ease or deliver me from them Again Taking it tropically as we render it for a judiciall cleansing or purification so Thou wilt not hold me innocent is as much as this Lord such sorrows and troubles are upon me that I fear thou wilt not declare or pronounce or give testimony concerning me to the world that I am an innocent person Because the sores and troubles upon him were as an evidence against him in the judgement of his friends that he was a wicked person therefore saith he Lord I am afraid Thou wilt not hold me that is Thou wilt not declare me to be innocent by taking away these evils Non mundabis i. e. purum justum vel etiam innocentem non declarabis that so this opinion of my friends concerning me may be removed or confuted From this sense note First That even a godly man in deep afflictions may have misgiving thoughts of God The soul misgives sometimes about the pardon of sinne and is even swallowed up with despair concluding I know God will not hold me innocent he will not be reconciled unto me or blot out my transgression But especially which is rather the minde of Job the soul misgives about release from punishment Some being hamper'd in the bands of affliction conclude God will never let them loose or set them at liberty again Such a conclusion Davids unbelief made against himself I shall one day perish by the hand of Saul 1 Sam. 27.1 When Jonah was cast into the deep in the midst of the seas when the flouds compassed him and all the billows and waves passed over him then he said Chap. 2.4 I am cast out of the sight of thine eyes Indeed Jonah began to recover quickly his next words being a breath of faith Yet I will look again toward thy holy Temple Secondly Observe That untill fear of guilt be removed fear of trouble will not remove Job was not very clear about the pardon of his sinnes somewhat stuck upon his spirit while he was under the clouds and darknesse of this temptation therefore saith he I am afraid of all my sorrows Till the soul is setled in the matter of pardon or freedome from guilt it can never be setled about freedome from punishment Hence the Apostle Heb. 2.10 15. speaking of the Saints before the comming of Christ cals Christ the Captain of our salvation and assures us he took flesh that through death he might destroy him that had the power of death that is the devil and deliver those who through fear of death were all their life time subject unto bondage The language is very near this of the Text I am afraid of all my sorrows As Job was in bondage under his afflictions through the fear of his returning sorrows So they were all their life time subject unto bondage through the fear of approaching death All the Saints before the comming of Christ were under such a bondage for the Apostle speaks as of a generall state That he might deliver those who through the fear of death were all their life time subject unto bondage The reason hereof was because they had not so manifest and convincing a light concerning the pardon of sinne the freenesse of grace
before Impositio manâ—um potestatis signum q. d qui utrumque nostruÌ„ valet mano imposita coâ—rcere Merc. Ponere manum est litem companere controversiae authores ad fâ—edus concordeâ—â—que adducere Paâ—â—fi aâ—oris esfigies describitur ad alterutrum litigant um manum alte natim exâ—endens ut junctis dex ris pacis foedus iniretur Qâ—intil were sent away with fasting and praier and the laying on of hands Act. 13.3 3. The hand specially signifies civil power Ps 89.25 I will set his hand also in the sea and his right-hand in the flouds that is I will give him power over them who dwel by the seas And then Laying on of hands implies the authority which one man hath over another to determine or resolve a case or to settle a businesse between them and that is the intendment of it here There is no Daieâ—-man that might lay his hands upon us both that is who may authoritatively decide and make an end of this controversie To impose the hand was to compose the difference I finde a three-fold posture of the Daies-man observed in the action of his hand First He put forth his hand towards the parties desiring them to joyn hands or as we speak to shake hands and be friends Joyning hands signifies consent Exod. 23.1 Thou shalt not put thy hand with the wicked that is thou shalt make no agreement with him Some of the Ancients describe the Pacificatour or Daies-man having his hands closed into the hands of those between whom he was to make peace Hence they who are unfaithfull in Covenant are said to have a lying or a deceitfull right-hand Quibus nulla foederis servati fides mendacem dextram habere dicuntur The Prophet Isaiah speaking of a false worshipper who had engaged his faith to serve Idols concludes He feedeth of ashes a deceived heart hath turned him aside that he cannot deliver his soul nor say Is there not a lie in my right-hand Isa 44.20 or as others translate Is there not a lie at my right-hand noting that the Idol to which he had given his heart and hand would deceive him most when he trusted most to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cum qualâ—m attentione studio industria ponâ—re Arbiter medius inter litigantes benignè manum nunc super hunc nunc super illam ponere selâ—bat dicenâ— Tum hoc hallucinariâ— tu veno bene egisti sed hoc hoc sacere non debuisti Bold Secondly The Daies-man eying the temper or distemper both of the complainant and defendant laid his hand gently now upon one and then upon another using his best Rhetorick to perswade yea to conjure them to peace and quietnesse Sir said he to one I beseech you to accept of these terms and conditions 't is you that have done the wrong and trespassed against your neighbour and presently he bespake the other that he would passe by the offence heal the breach forget the injury or take reasonable satisfaction for his damage Thirdly The Daies-man giving sentence laid his hand upon the head of him whom he found faulty and to have done the wrong in token of condemnation Among the Ceremonies of consecrating the Leviticall Priests this is given in command Exod. 29.10 Thou shalt cause a bullock to be brought before the Tabernacle of the Congregation and Aaron and his sons shall put their hands upon the head of the bullock And in the rules given concerning the burnt offerings of the people it is directed that the bringer shall lay his hand upon the head of the burnt-offering c. Levit. 1.4 Now this laying of their hands upon the head of the Sacrifice implied the laying of their sins upon the head of the Sacrifice and that the laying of their sins upon the head of Christ on whom the Prophet assures us The Lord laid the iniquity of us all Isa 53.6 And as the laying on of the hand upon the head of the beast transfer'd their sins upon him so likewise that sentence of death and condemnation which was due to their sin and was presently executed by slaying of the beast which was a lively type of Christ the Lamb slain from the beginning of the world dying under a sentence of condemnation in the stead of sinners Lastly The laying on of the hand notes the keeping of the parties in compasse for contenders use to be very violent one against another Thus to the present text The laying on of the hand signifies only the composing or compounding of a difference When Job complained or affirmed only There is no Daies-man betwixt us his meaning was that there was no man who could take up the matter betwixt God and him there was none such to be found Non potest dari Deo mihique simul litigantibus arbiter quasi in Deum aequè ac in me potestateÌ„ exercendo for he speaks not only De facto that there was no Daies-man but de impossibili as of a thing which was impossible to be As if he had said I would gladly referre this matter to arbitration but the Lord who is engaged with me is above the arbitration of men or Angels Creatures may not meddle with any of his matters further then they are called and I know not of any whom God hath called to or appointed over this matter Hence observe First When controversies arise the rule of love bids us refer our differences to the determination of brethren Job speaks according to the usage of those daies men did not presently run to law and call one another before the Judge they had daies-men and umpires to determine matters between them Thus Jacob bespeaks Laban Gen. 31.37 Whereas thou hast searched all my stuff what hast thou found of all thy housholdstuff set it here before my brethren and thy brethren that they may judge betwixt us both The Apostle 1 Cor. 6.1 5. is very angry with the Corinthians because they were so hasty to go to Law Verily there is utterly a fault among you because you go to law one with another What is there not a Daies-man among you Is there not a man among you fit to be an Arbitratour I speak to your shame saith Paul Is it so that there is not a wise man among you no not one that shall be able to judge between his brethren But brother goeth to law with brother and that before the unbelievers The sin of these Corinthians was the greater because the Judges were Heathen yet such contendings bear a proportion of sinfulnesse though Judges be Christians To bring every matter to the judgment seat when possibly a brother or a friend might take up the matter is a transgression against the law of love We should rather labour after reconcilements then sutes in Law which are a cause not only of trouble and expence In proverbio est portores esse iniquas pacis conditiones optiâ— a judicis sententia but of great breaches and
examples must not teach us to sinne but they teach us how unable we alone are to keep our selves from sinne they teach us also what need we have to depend upon and look up to Christ that we may be kept from sin if he leave us but a little unto our selves the flesh will discover much of it self and we shall quickly shew what our natures are though we are renewed by grace We must trust to the supplies not to the receipts of grace Secondly When Job saith My soul is weary of my life We learn That Soul and life in man are two distinct things For howsoever as was toucht in explication the soul is often put for the whole man and so the sense of my soul is weary may be but this I am weary of my life yet the holy Ghost would never denominate all man by that which is 〈◊〉 not a part of man That 's a brutish opinion which makes the soul nothing or nothing else but life and this life no more in entity then the life of a beast which vanisheth when it dieth That these opinionists tell us they believe the body shall rise again by the power of God cannot satisfie for this fall which their opinion gives the soul neither doth the immortality of the soul at all contradict which was threatned for and is the wages of sin the death of the whole man For death consists not if we may say a privation doth consist in the annihilation but in the separation of those parts of man soul and body which by life are united and kept close together Thirdly When Job saith My soul is weary of my life we learn That the life of man may grow to be a burthen to him In the third Chapter Job wished for death his wish was examined there about the lawfulnesse of it I shall now only examine a touch about which was given lately whence this wearinesse of life causing wishes to be rid of life doth arise There is a wearinesse of life incident only and proper to wicked men And there is a wearinesse of life which may grow upon the best of men Take a brief account of the usuall grounds of both First Carnall men are often sick with discontent and die of a humour If the Lord will not give them their lusts they bid him take their lives Necessaries and competencies will not satisfie them they must have superfluities they languish if they have not quails to their Manna as Israel once desired and had Was it any thing but this which made Ahab goe home sullen and sad Sullen sadnesse is a degree of this wearinesse Ahab had a Kingdom and yet he could not live without a vineyard He that takes away another mans life to obtain what he desires thinkes his own life searee desirable unlesse he may obtain it There was a spice of this distemper in Jonah though a good man and a Prophet Jonah 4.8 because the Lord did but kill his gourd kill me too saith Ionah He wished himself to die and said his gourd being dead It is better for me to die then to live It is an excesse of desire when we desire any outward thing much more when we desire things unnecessary things not to supply our wants but to serve our lusts As Rachel did children who are the best and noblest of outward things Give me them or else I die Gen. 30.1 Secondly Some wicked men are wearied of their lives by the horrour of their consciences A hell within makes the world without a hell too They who have a sight of eternall death as the wages of sin without the sight of a remedy may soon be weary of a temporall life As much peace of conscience and soul joy in believing makes some of the Saints wish themselves out of the body so also doth trouble of conscience and grief of soul make many of the wicked A man who is not at all weary of committing sin may be weary of his life because he hath committed it And he who was never troubled that his wickednesse is as an offence against God may feel his wickednesse extremely offensive against himself To such a soul the evil of sinne is so great an evil of punishment that he is ready to cry out with Cain My punishment is greater then I can bear Yea what his guilty conscience feared comes to be the desire of many under the same guilt That every one that findeth them would slay them And some are so weary of their lives at the sight of sinne that they make away their lives themselves hoping to get out of the sight of sin There are sins which cry to God for vengeance and some cry to the sinner himself for vengeance This cry was so loud and forcible in the ears of Judas that it caused him to go away and hang himself And what made Ahithophel weary of his life but his wickednesse The rejecting of his counsel was not so much the reason of it as the sinfulnesse of his counsel A good man may be troubled at others when his good counsel is not accepted but he grows not unacceptable to himself nay he is well-pleased that he hath given honest counsel though none will take it though all are displeased at it But they who aim not at the pleasing of God in what they doe thinke themselves undone and die they will if they please not men Thirdly Inordinate cares for the things of this life make others weary of their lives He that cannot cast his care upon God may soon be cast down himself Christ Luk. 21.34 cautions his Disciples Take heed lest your hearts be over-charged with the cares of this life That which Christ would prevent in the Saints fals often upon carnall men their hearts are over-charged with cares cares are compared to a burden and they are compared to thorns they doe not only presse but vex and wound Their weight presses some to death their sharpnesse wounds others to death And not a few would go out of the world because they cannot get so much of it as they would These things among others make wicked men weary of their lives There are other things which make godly men weary of their lives such are these First The violence of Satans and the worlds temptations The soul would gladly be rid of the body that it might be beyond the reach and assaults of the devil and his assistants There 's a serpent every where but in the heavenly paradise Only they complain not of temptation who are willing slaves to the tempter The Apostle 1 Cor. 10.13 assures the Corinthians There hath no temptation taken you but such as is common to man but God is faithfull who will not suffer you to be tempted above what you are able but will with the temptation also make a way to escape that ye may be able to bear it as if he had said Temptations are sore burdens and although yours hitherto have been but ordinary temptations such
and yet that no raigning sin The raign of sin or of grace are chiefly seen in that professed subjection or resignation of our selves to the dictates and commands of grace or sinne No man can be at once Gods Son and sins servant no nor at once a servant to both Secondly A vvicked man is a customary sinner he driveth a trade in sinne A godly man possibly may commit the same sinne again yet the custom is broken because he putteth in a plea against sinne and often moveth God for power not only against but over it if he attain not this blessed victory yet he ceaseth not to complain and pray O wretched man that I am who shall deliver me from this body of death When shall I be delivered from this burden and bâ—â—dage of corruption When shall it once be O that it might once be Wicked men are so far from pleading against that they usually plead for their sins and labour more to make excuses and apologies for them then to get power and victory over them They in stead of making preparation to resist the lusts of the flesh make provision for the flesh to fulfill the lusts thereof Thirdly A vvicked man preserves in himself a purpose to sinne vvhile he seems to pray and protest against his sinne He is as Augustine confessed of himself before his conversion afraid God should grant his praier vvhile he praieth that his corruptions may be mortified He may put up praiers against sin but he puts up no desires against it As custom is the rode of our lives so purposes are the rode of our hearts What a mans purposes are such the movings of his heart are Isa 56.12 To morrow shall be as to day and much more abundant say they in their beastly abuse of the creatures we have been drunk to day and hope to be more to morrow Ezek. 11.21 Their heart doth go after the heart of their abominable things that is the inclinations and resolutions of their hearts go or walk after their abominations A godly man sinneth but he doth not purpose to sinne his purposes are not to sinne holinesse is his way and as sinne is it self a by-way so it is besides his way The honest traveller intends to keep straight on to his journeys end if he misse his vvay at any time he misses his purpose The robber skulks about in by-vvaies and comes not into the rode but to finde and seize upon his prey Peter denied Christ but did Peter purpose to deny Christ No Peter purposed not to deny Christ yea Peter promised not to deny Christ Peter resolved that he would die rather then deny Christ yet he denied Christ Peter did not go out and make a bargain vvith the Scribes and Pharisees as Judas did to betray his Master Peter was betraied when he denied his Master Peter was suddenly attached with a violent temptation arrested vvith base fear He did not deny Christ because he resolved to do it but because he resolved so much not to do it vvithout due dependance upon Christ for power not to do it A godly man may have some deliberations about sin yet no resolutions He may deliberate upon the acting of some sin vvhen the occasion is given but he doth not deliberate upon the finding of occasions to provoke him to the acting of sinne David did not go up to his house top to invite an incentive of lust though he there met with one Fourthly Wickednesse carrieth clearnesse yea fulnesse of consent in sinne A wicked man may have many checks at sinne from his conscience but he hath none from his will And a wicked man may have some motions to good from his conscience but he hath none from his will When a wicked man abstains from doing evil he wils it and when he doth good he wils it not In nature the act and the consent go both to evil I doe evil and I will do it is the stubborn voice of corrupt nature In grace though the act goes sometimes to evil yet the consent doth not The evil which I would not that do I is the mournfull voice of grace In glory both act and consent go to good and neither of them to any evil The good which I will I doe the evil which I would not I do not shall be for ever the triumphant voice of glory When the Apostle Paul Rom. 7. bewailed his own bondage under corruption he yet professed that what ever evil he did he consented not to do it And though there may be some kinde of consent in the sinning of a godly man yet it is not such a consent as in a wicked man For as a wicked man though he may sometimes shew his willingnesse and give his consent to do good to hear the Word to pray c. Yet it is not a clear a full and free consent the will never comes up heartily in it so there may be some kinde of consent a negative consent in a godly man doing evil he may not as to that act resist or deny as when a question is put to the vote a man who doth not affirm may be said to give some consent when he suspends his voice and doth not openly oppose Thus a godly man when a temptation cometh never gives a direct yea of consent yet sometimes not giving his no there is a kinde of consent a middle act not a clear or determinate act of consent Now a wicked man as he is taken captive by the devil at his will 2 Tim. 2.26 that is at Satans will the devil takes him captive when he pleaseth so also at his own will He is pleased to be taken captive by the devil Eram gratis malus malitiae meae causa nulla erat nisi malitia August lib. 3. confess c. 4. Fifthly Where there is a wickednesse in sinning there is delight in sin Pure delight in sin is impurest wickednesse To disobey for nought is the most wicked disobedience as to serve God for nought is the most holy service What is it which sheweth the eminency of grace Is it not the joy which the soul findes in the waies of grace When we can delight in the law of God as his law abstracted from ends and fruits When it is meat and drink to us to do the will of God though we suffer hunger and are ready to starve in doing it here is godlinesse at the highest and when any delight in sinne as sinne as contrary to the will of God abstracted from ends and fruits here is wickednesse at the highest To act in such a degree of sin is inconsistent with any degree of grace Job appeals to the testimony of God that he had not sinned in any of these degrees while he saith Thou knowest that I am not wicked Observe Fifthly A godly man may know that he is so and be confident of it He that saith God knoweth he is not wicked knoweth it himself For though the Lord hath a
q d. in me jam seme◠mortuo pene confecto Merc. my pains know not only no period but no pause I have storm upon storm grief upon grief here much and there much I am all waies and everywhere again afflicted though already half-dead with affliction Whence observe God doth often renew the same or send new afflictions upon his choisest servants One would think that light should follow darknesse and day succeed the night that though sorrow continue all the night yet joy should come in the morning that after wounding we should have healing and after sicknesse health So they promised themselves Hos 6.1 Come and let us return unto the Lord for he hath torn and he will heal us he hath smitten and he will binde us up yet many have felt wounding after wounds and smiting after blows darknesse hath stept after darknesse and their sorrow hath had a succession of greater sorrows It was a speciall favour to Paul when Epaphroditus was restored Phil. 2.27 He was sick nigh unto death but saith he God had mercy on him and not on him only but on me also and why Lest I should have sorrow upon sorrow God would not do what some of his enemies thought to do adde affliction to his bonds therefore he healed Pauls helper and kept him alive in whom he so much delighted Sorrow upon sorrow is a mournfull bearing yet many a precious Saint hath born that coat The promise to the Church is That her peace shall be as a river and her prosperity as the waves of the sea Isa 66.12 When the Church shall come to her full beauty and attain a perfect restauration then her peace shall be a continued peace she shall have peace upon peace everlasting successions of peace a river being supplied and fed with a constant stream the waters that flow to day will flow again to morrow peace like a river is peace peace or perpetuall peace Sions peace shall not be as a land-floud soon up and as soon down again but as a river and which yet heightens it her prosperity shall be as the waves of the sea If the winde do but stir upon the face of the sea you shall have wave upon wave waves rolling and riding one upon the back of another Such shall be the prosperity of Zion on earth for a time and such it will be for ever in heaven there peace shall be as a river to eternity and prosperity as the waves of the sea joy upon joy and comfort upon comfort riding and rolling one upon the back of another As it shall be thus with the peace of the Church at last so it may be with the afflictions of the Church or of any member of the Church at present Their afflictions may be as a river and their sorrows as the waves of the sea coming on again and again renewed as often as abated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mirabilis sis in me Again Thou shewest thy self wonderfull or marvellous against or upon me Both renderings are consistent with the originall Marvellous upon me That is thou dost not punish or afflict me in an ordinary way Marvels are not every daies work Thou takest a new a strange course to try me such afflictions as mine have no parallel such have scarce been heard of or recorded in the history of any age Who hath heard of such a thing as this thou seemest to design me for a president to posterity Mirificum fit spectaculum homo qui tam dira patitur tam constanti invictoque animo or to shew in my example what thou canst do upon a creature Thou shewest thy self marvellous upon me As Moses speaks concerning Korah Dathan and Abiram when they murmured and mutined against him and against Aaron If these men die the common death of all men or if they be visited after the visitation of all men then the Lord hath not sent me but if the Lord make a new thing and the earth open her mouth and swallow them up then c. The Lord to manifest his extream displeasure against those mutineers did as it were devise a new kinde of death for them If these men die the common or the ordinary death of all men then the Lord hath not sent me These men have given a new example of sinne and surely God will make them a new example of punishment Iob speaks the same sense Thou shewest thy self marvellous upon me thou wilt not be satisfied in afflicting me after the rate or measure of other men All the Saints should do some singular thing and many of them suffer some singular thing The Apostle assures his Corinthians 1 Cor. 10.13 There hath no temptation taken you but that which is common to man Iob seems to speak the contrary A temptation hath taken me which is not common to man Further These words Thou art marvellous upon me have reference to God who sent those afflictions as well as unto the afflictions which he sent As if he had said Lord thou actest now besides thy nature and thy custom thou art mercifull and thou delightest in mercy Thou art good and thou doest good how or whence is it then that thou art so fierce against me and pourest out so many evils upon me I could not knowing thee as I do have beleeved though it had been told me that thou wouldest have been so rigorous and incompassionate if a professed enemy had done this he had done like himself and had been no wonder unto me But now as thou hast afflicted me till I am become a wonder unto many so thou O Lord art become a wonder unto me and to all who hear how thou hast afflicted me Meek Moses made himself a wonder when he broke out in anger Every man is wondered at when he doth that which he is not enclined to doe or not used to do Is it not a wonder to see the patient God angry the mercifull God severe the compassionate God inexorable Thus saith Iob Thou shewest thy self marvellous upon me Hence observe First That some afflictions of the Saints are wonderfull afflictions As God doth not often send his people strange deliverances and works wonders to preserve them so he sends them many strange afflictions and works wonders to trouble them And as many punishments of sin upon wicked men so some trials of grace upon godly men are very wonderfull The Lord threatneth the Jews Deut. 28.59 that he would make their plagues wonderfull he would make strange work among them And he saith of Ierusalem I will wipe it as a man wipeth a dish wiping it and turning it up-side down or wiping it and turning it upon the face thereof 2 King 21.13 To see a great City handled like a little dish or a strong Nation turned topsie turvy as we say or the bottom upwards is a strange thing It is an ordinary thing to see cups platters turned up-side down but it is not ordinary to see Kingdoms and Nations
Is there any beauty in darknes in thick darknes where there is no order in darknes where the very light is darknes One of the greatest plagues upon Egypt Nostri theologizantes ad infernum referuÌ„t sed Iob ad sepulchrum respexit Merc. was three daies darknes what then is there in death naturally considered but a plague seeing it is perpetuall darknes If death be such in it self and such to those who die in sin how should our hearts be raised up in thankfulnes to Christ who hath put other terms upon death and the grave by dying for our sins Christ hath made the grave look like a heaven to his Christ hath abolished death not death it self for even believers die but all the trouble and terrour of death the darknes and the disorder of it are taken away Christ hath mortified death kill'd death so that now death is not so much an opening of the door of the grave as it is an opening of the door of heaven Christ who is the Sun of righteousnes lay in the grave and hath left perpetuall beams of light there for his purchased people The way to the grave is very dark but Christ hath set up lights for us or caused light to shine into the way Christ hath put death into a method yea Christ hath put death into a kinde of life or he hath put life into the death of believers All the gastlinesse horrour yea the darknes and death of death is removed The Saints may look upon the grave as a land of light like light it self yea as a land of life like life it self where there is nothing but order and where the darknes is as light Jobs reply to Bildad and complaints to God have carried his discourse as far as death and the grave he gives over in a dark disordered place God still leaving him under much darknes and many disorders of spirit As his great afflictions are yet continued so his weaknesses continue too His graces break forth many times and sometimes his corruption Both are coming to a further discovery while his third friend Zophar takes up the bucklers and renews the battel upon what terms he engages with Job how Job acquits himself and comes off from that engagement is the summe of the four succeeding Chapters FINIS Errata PAg. 18. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 63. l. 5. for 29. r. 19. p. 69 l. 39. for 7. r. 29. p. 152. l. 21. for need r needs p. 201. in marg fòr Apollo r. Achilles in some copies p. 311 l 17. dele the. p. 331. l. 2. dele in p 430. l 22. for affliction r. afflictions p 361. l. 37. for Apologues r. Apologies ib. l. 38. put in to after arguments p. 366. in mâ—rg for polluerunt r. polluerent p. 401. l. 27. for an idol u r. idols are p 413. l. 22. for wearied r. weary p. 418. l. 27. dele not A TABLE Directing to some speciall Points noted in the precedent EXPOSITIONS A ABib the Jewish moneth why so called p. 73 Adamant why so called 160. Affliction A good heart give â— testimony to the righteousnesse of God in the midst of greatest afflictions p. 14 God laies very sore afflictions upon them that are very dear to him p. 279. Afflictions continued cause â—s to suspect that our praier is not answered p. 280. A godly man may be much opprest with the fears of affliction p. â—54 There was not such a spirit of rejoycing in affliction among the Saints of the old Testament as is under the New p. 358. After purgings God goes on sometimes with afflictions p. 372. It is lawfull to pray against affliction p. 399. Affliction removed three waies p. 400. Great afflictions carry a charge of wickednesse upon the afflicted p. 432. An afflicted person is very solicitous about the reason of his afflictions p. 436. Afflictions are searchers p. 469. Afflictions affect with shame p. 573. Vnder great afflictions our requests are modest p. 579. Age what meant by it taken three waies p. 55. Ancient of daies why God is so called p. 460. Angels falling why their sinne greater then mans and God so irreconcilable to them p. 506. Anger in man what it is p. 180 How God is angry p. 181. The troubles that fall upon the creature are the effects of Gods anger p. 181. It is not in the power of man to turn away the anger of God p. 247. How praier is said to do it 10. The anger of God is more grievous to the Saints then all their other afflictions p. 433. Answering of two kindes p. 250. Antiquity True antiquity gives testimony to the truth p. 58. What true antiquity is p. 59. Appearance we must not judge by it p. 360. Arcturus described p. 209. Assurance that we are in a state of grace possible and how wrought p. 479. Awake In what sense God awakes p. 37 38. His awaking and sleeping note only the changes of providence p. 39. Two things awaken God the praier of his people and the rage of his enemies p. 40. B BItternesse put for sorest affliction p. 285. The Lord sometime mixes a very bitter cup for his own people p. 286. Body of man the excellent frame of it p. 516. Five things shew this p. 517. Body of man an excellent frame p. 494. How called a viâ— body ib. Bones and sinews their use in the body of man p. 516. C CAbits a sect of babling Poets p. 7. Cause Second causes can doe nothing without the first p. 493. Chambers of the South what and why so called p. 210. Chistu the tenth moneth among the Jews why so called p. 209. Christ is the medium by which we see God p. 231 Clay that man was made of clay intimates three things p. 504. Commands God can make every word he speaks a command p. 192. Every creature must submit to his command ib. God hath a negative voice of command to stay the motion of any creature p. 193. Comfort comes only from God p. 348. Yet a man in affliction may help on his own comforts or sorrows p. 351. Comforts put off upon two ground ib. Commendation To commend our selvâ—s very unseemly p. 296 297. Conâ—emnation hath three thing in it which make it very gâ—evous p. 432. It is the adjudging a man to be wicked p. 434. Conscience A good conscience to be kept rather then our lives p. 303. God and conscience keep a record of our lives p. 540. Consent to sinne how proper to the wicked p. 478. Contention Man naturally loves it p. 150. Man is apt to contend with God p. 152. Especially about three things p. 153. Man is unable to contend with God in any thing p. 154. Counsels of wicked men not shined on by God p. 447. Custom in sin what p. 476. D DAies-man who p. 385. why so called p. 386. Five things belonging to a daies-man p. 387. A three-fold posture of the daies-man in laying on his
hand p. 389. No creature can be a daies-man between God and man only Christ is p. 392. Daies of God not like the days of man p. 459. Death Sudden death or to be slain suddenly in what sense a mercy p. 313. Death Man dies by statute p. 508. Whether death was naturall to man or no p. 509. Death without order two waies p. 584. No naturall return from it p. 580. Delight in sinne worse then the committing of sin p. 478. Despair is the cutting off of hope p. 88. Duties dangerous to lean upon them p. 97. How hypocrites duties fail p. 98. How we must hold duties fast and how not p. 99. E EAgles flight time compared to it p. 339. Earth taken five waies in Scripture p. 321. How the earth is given to wicked men p. 322. Earth-quake the force of it p. 183. The cause of it ib. Eclipse of the Sun when Christ suffered was miraculous in two respects p. 190. Egypt called Rahab in Scripture and why p. 245. Eternity is Gods day p. 462. Difference between eternity eviternity and time ib. God hath time enough to do his work in p. 463. Evil-doers who p. 127. God will not help such ib. How God concurs with evil-doers and how not p. 128 129. God resists them a two-fold resistance p. 131. Example The examples of others falling into sin or under punishment should be our warnings p. 31. Eyes of God what p. 451. Seven differences between the eyes of God and man p. 452. F FAces of Judges covered what it imports p. 326. Face put for anger c. why p. 346. Faith must have somewhat to lean upon p. 93. Faith necessary in prayer p. 273. Faith in prayer doth not deserve an answer though it get one p. 274. Faith hath its decaies pag. 276. Fear taken two waies p. 404. Sutream fear binders speech p. 405. Forgetfulnesse of God consists in four things p. 78. Hypocrites are forgetters of God p. 79. To forget God is a very great sinne p. 80. Forgetfulnesse of God is a mother sinne p. 81. Forgetfulnesse of three sorts p. 345. Some things can hardly be forgotten others as hardly remembred p. 346. G GIfts not to be trusted to p. 95 God gives to men two waies p. 322. God The best way for man to get his heart humbled is to look up to the holinesse of God p. 148. God is invisible and incomprehensible p. 229. As God is so he works above man p. 375. The consideration that God is above man should humble man p. 376. The unevennesse of mans acting towards God arises from thoughts of his evennesse with God p. 377. 378. Man was made in the image of God but God is not in the image of man p. 380. Man should take heed of measuring God especially in three things p. 381. Man cannot contend with God shewed in seven things 384. Why it is so fearfull to fall into the hands of God p 394. Presence of God both joyfull and terrible p. 402 403. Man cannot bear the anger of God p. 403. God knows the state of every man p. 471. God knoweth all things in and of himself p 473. Godly man shall never be cast away p. 122. How God may be said to east his people away p. 123 God highly honours them p. 124. A godly man exalts God while God is casting him down p. 222. Godly men are a safety and a support to the places where they live p. 244. Yet sometimes God will not be entreated by the godly ib. A godly man may put the worst cases to himself p. 543. Good and bad alike dealt with by God in outward things p. 310. Grace acts alwaies like it self but a gracious man doth not p. 364. Guilt Till guilt be removed fear will not p. 357. Guilt of sin wearieth the soul p. 413. H HAnd Putting forth the hand notes three things in Scripture p. 125 126. Hand put for outward conversation or action p. 367. Washing hands an emblem of freedom from guilt p. 368. Laying on of the hand what it signifies p. 387. Hands How ascribed to God his hand implies two things p. 442. Hands of God what p. 489. Hardning the heart what 160 A hardning the heart to do either good or evil ib. The heart hardned appears in six things p. 161. A three-fold hardnesse of heart p. 162. Man hardens himself against God upon four grounds p. 163. Nine degrees or steps of hardnesse of heart p. 164 165. None ever prospered by hardning themselves against God p. 166. A hard heart is Satans cushion p. 166. Hatred taken two waies 137. Wicked men haters of the righteous p. 141. Hearkning is more then hearing p. 272. Head Lifting up of the head what it imports in Scripture 545. Heart the best repository for truth p. 70. Heaven The various acceptations of it in the Scriptures 199. Heaven is a building of three stories p. 200. Help given by God two-fold p. 128. Holy persons fit for holy duties p. 34. It is not contrary to free grace to say we must be holy if we would be heard p. 35. Hopelesse To be so is the worst condition p. 84 88. Where hope faileth indeavour faileth also 364 Humility a godly mans thoughts are lowest of himself p 251. The more holinesse any man hath the more humility he hath p. 547. Hypocrite compared to a rush in six particulars p. 75 76 77. What an hypocrite is p. 82. Two sorts of hypocrites p. 83. They are filthy they may be full of hopes their hopes will deceive them p. 84 He shall loath himself p. 85 86. his whole course is nothing but foolishnes p. 87. He shall be hopelesse 88. His hope like a spiders-web shewed in five things p. 90 91. He hath two houses p. 94. His hopes may be very strong p. 96. He hath three witnesses ib. All he trusts to shall fail p 97. He may abound in outward blessings p. 104. They do all to be seen p. 105. They may endure persecution a while p 105. They care not whom they wrong so they may thrive 108. They are often destroied in the height of their prosperity 110. They shall be forgotten or remembred with disgrace p. 113 114 He may have much joy p. 115. His joy is most from outward things 116. His joy is short ib. I IDol The same word in Hebrew signifies sorrow and an idol two reasons of it 353. Idols why called Emims p. 401. Immortality three-fold 510. Instruments and second causes What God doth by them is to be reckoned as his own act p. 235. Joy is the portion of the Saints and they shall receive it in good time p 135. They rejoyce in the works of Gods mercies to themselves judgements on enemies 136 Justice and judgement how they differ p. 12. Judgement opposed to three things ib. Judgement subverted two waies p. 14. To pervert judgement what p. 13 15. Judgements of God finde most men secure p. 178. Judgement taken three waies p. 291. Judgement of God