as by stopping them so by putting them forward The Princes of Zoan are become fooles saith the Prophet Why The Lord hath a mingled a perverse spirit or a headlong vertiginous â—pirit in the midst thereof and they have caused Aegypt to erre in every worke thereof as a drunken man staggereth in his vomit Isa 19. 13 14. Verse 14. They meet with darknes in the day time and grope at noon day as in the night Here is a further agravation of the misery upon crafty froward Counsellours They meete with darknes in the day time Some understand this for the darknesse of trouble falling upon these men suddenly in the day of their prosperity as if the holy Ghost had said In the day time of their greatest glory when they think their Sun at the height then they are clouded and over cast they meet with the darknes of sorrow and are benighted in a moment Amos 8 9. I will cause the Sun to go down at noon and I will darken the Earth in the clear day it is meant of great afflictions as the next words interpret And I will turn your feasts into mourning But rather by darknes in the day time we are to understand the Diurnae tenebrae ignorationem denotant rerum clarissimaâ—um ignorance of those things which are very plain and clear They meet with darknes in the day time that is they are puzled to find out and discover those things which are as cleare as the light God often sends such a spirit of giddiness and blindness upon the counsels of his enemies that easie things are hard plaine things obscure and common questions very ridles to them They meet with darknes in the light There is a double light necessary to the seeing or discovery of a thing First an externall light And secondly an internall light External light is of the Medium or place in which we see the aire must be enlightned Internall light is of the Organ or instrument by which we see the eye must be enlightned Though there be much light in the aire a blind eye sees nothing So the meaning of these words may be explained They meet with darknes in the day time though these men have outward light though the busines they are about be plaine a clear case as we speak yet they are so darkned in their understandings that they canot apprehend or make it out The Idoll sheapheard is threatned with this woe Zach. 11. 17. The Sword shall be upon his arme his power shall be broken and upon his right eye his understanding shall be darkned The Idol shepheard shall be like an Idoll having eyes but seeing not He was before a blind Seer sinfully and now he shall be a blind-Seer judicially Aâ— that wicked Priest so these wicked Politicians in the text shall have a sword upon their right eye a wound in the best of their understandings which shall make them also blind-Seers and make the light to be darknes round about them The latter clause clears it farther They grope at noon-day as in the night To grope at noon-day is the description of a blind-man For what the eye is to a man that sees the same is the hand to a man Palpare in meridâ—e est caeci periphrasis Caecus tentat palpat manibus antequam pedem effeâ—t Praebent manus â—aecis â—ulorum usus ministeâ—ia Sanct. in ca. â—9 that cannot see A man that sees looks his way but a blind man feeles it his hand is in stead of an eye to direct his way They as it is said in the text Grope at noon-day as in the night When the Sodomites were smitten with blindnesse They wearied themselves to find the door of Lots house Gen. 19. 11. And when the Philistines had put out Sampsons eyes and he was brought to make them musick at their feast he said to the lad that held him by the hand Suffer me that I may feel the pillars whereupon the house standeth c. he could not see them but he could grope or feel them out Groping infers either want of light or want of sight These in the text had light enough therefore the failing was in their eys They grope at noon-day This fearfull judgement the Lord threatens against his own people Deut. 28 29. Thou shalt grope at noon-day as the blind gropeth in darknes And it was brought upon them as themselves lamentably complaine Isa 59 10. We grope for the wall like blind-men and we grope as if we had no eyes we stumble at noon-day as in the night In that as it is here added as a further aggravation of the judgment of God upon these who thought themselves Eagle-eyed all eye and all the world blind That they shall meet with darknes in the day time We may observe first It is a sore judgement not to see when there is light It is like starving at a full Table or perishing with thirst in the midst of a fountaine It is a great judgement not to have light to see by but it is a greater judgement not to see by the light It is a great judgment to a people when they have not the light of the Gospel when Christ who is the light is not shiningly preached among them but if light shine if Christ be preached and a people see it not This is a farre greater judgement The poore Gentiles before the light of the Gospell came to them sate in darknes and in the shadow of death and in that estate they could only like blind men grope after God as the Apostle elegantly expresses it Act. 17. 27. He hath made of one bloud all Nations of men c. that they should seek the Lord if haply they might feel after him and find him The Gentiles were inexcusable if they did not find the Lord by Feeling after him in the darke What then are they who find him not by seeing in the light The Apostle shewes us them as lost men and blinded by Satan to whom the light of the glorious Gospel doth not shine when it shines 2 Cor. 4 3 4. To grope in gospel-Gospel-light to be in darknesse when truth is at her high-noon is as the shadow of death It is the worst of sins to sin against the light and it is the worst of judgements not to see the light by which we may avoid sinne The heat of divine wrath breaks out in this when abused light is hunished with want of sight or when light is sent and eyes taken away Isa 6. 9 10. When the Prophet brought killing light to the Jews he saith See ye indeed but perceive not that is because ye have had light and would not see beleevingly Now ye shall have light which ye shall not see perceivingly or distinctly as the man in the Gospell saw but he did not perceive when he saw men walking as trees he had not a distinguishing eye or a discerning sence as the Apostle speaks Heb. 5. 14. But why shall
one commended and approved from the mouth of God for a man perfect and upright should be thus afflicted what Shall weake Job be justified before God Yea though Job be considered in his greenest flourishings of grace and highest pitch of his prosperity as he was Geber indeed the greatest the mightiest man in the Easterne world yet shall he be more pure than his Maker No cease your complainings God is just and his honour must be vindicated in what he doth or in what he shall doe against the weakest or against the mightiest against the meanest or against the best of men God will be found just and man a lyar Either of these three senses are faire from the construction of the Text and may be profitable for us I shall therefore draw them down into five or six conclusions which will be at least a portion of that marrow and fatnesse which this Scripture yeilds us to feed upon First we may observe That man naturally preferreth himselfe not onely above other men but even before God himselfe A principle of pride dwels in our hearts by nature which at some times and in some cases breeds better thoughts in us of our selves than of God himselfe And it is this height of spirit which the heavenly vision here would levell to the ground We know it was the first sin of man that man desired to be like God Gen. 3. The first temptation was baited with a parity to the Divine powers Ye shall be as Gods knowing good and evill This also was the language of Lucifers heart Thou hast said in thy heart I will ascend into heaven I will exalt my throne above the starres of God I will ascend above the heights of the Clouds I will be like the most high I say â—4 13 14. And the practise of the man of sinne is thus prophesied That he shall exalt himselfe above all that is called God 2 Thess 2. 4. But the heart of man is yet more mad and hath out-growne those sinfull principles For in troubles and temptations when things go not according to his minde he sometimes hath thoughts not only that he is like God but that he is more just than God and if he had the ordering of things he would order them better than God he sometime thinks himselfe juster than God and if he had the punishing of offenders justice should proceed more freely and impartially than it doth which is upon the matter not onely to exalt himself as the Man of Sin doth above Nuncupative Gods or all that is called God but to exalt himself above him who is God by nature above the onely one-most God Even to speak in this Dialect of highest blasphemy that he is more just than God more pure than his Maker Secondly Take this conclusion That it is a most high presumption not onely for low weak man but for the best the highest of men to compare themselves with God or to have any thoughts concerning his wayes as if they could mend them When God cals us to amend our wayes for us to presume we could amend Gods wayes is the very top branch the highest tower yea the most towring Pinnacle of presumption We say amongst men that comparisons are odious but this is the most odious comparison of all for a man to compare himselfe with God his thoughts with Gods thoughts what he hath done or would doe with what God doth If you consider the termes of opposition that are in the Text this conclusion will be more clear unto you Consider how Enosh weak mortall man is opposite to Elohah the mighty the strong God it is presumption for a weak man to compare with a strong man what presumption is it then for a weake man to compare with the mighty God for a reed to compare in strength with a rock for darknesse to compare with light for a cloud to compare with the Sunne for death to compare with life for folly to compare with wisdome for uncleanenesse to compare with holinesse for nothing to compare with All how presuptuous Will ye provoke the Lord saith the Apostle 1 Cor. 10. are ye stronger than he It implies that some such thoughts lodge in man as if he could make his partie good with God or might be stronger than he And it is equall folly in us and provocation against the Lord to thinke our selves juster as to thinke our selves stronger than he And then marke the other termes of opposition Man and his Maker Shall the great man compare with or be more pure than his Maker as if he should say How great and excellent soever this man is he was made and made by God with whom he thus compares than whom he thinks himselfe more pure And shall the thing formed stand upon termes with him that formed it shall the potsheard or the pot contend with the Potter what though it be an excellent vessell a vessell determined for the most excellent ends and uses yet whatsoever it is it was made to be and made to be by God both in its constitution and uses Shall it then boast it selfe against its maker The Lord made Geber as well as Enosh the strong man as well as the weake the wise and learned man as well as the foolish and ignorant the Noble as well as the base the holy and righteous as well as the wicked and prophane In a word the vessels of honour are as much yea more of his making than the vessels of dishonour shall they then be more pure than their Maker hath the Lord given more to others than he hath in himselfe hath he made a creature his superior or his Peere hath his bounty impaired his own stock or hath he made man more than God That God hath made the best out of the dust is enough to lay all our pride and boasting as low as the dust That what we are we are from another should ever keep us humble in our selves Thirdly Take this Conclusion That God in himselfe is most just and pure Shall mortall man be more just than God The question hath this position in it that God is infinitely just infinitely pure therefore he is perfectly pure perfectly just God is essentiall Justice essentiall purity Justice and purity are not qualities in God but they are his very nature A man may be a man and yet be unjust but God cannot be God and be unjust A man may be a man and yet impure but God cannot be God and be impure so that Justice and purity are not qualities or accidents in God but his very essence and being destroy or deny the purity and Justice of God and you put God out of the world as much as in you lies for he cannot be God unlesse he be both just to others and pure in himselfe Fourthly Take this conclusion The best men compared with God are evill and the holiest are impure Not onely is it presumption but a lye for men to compare with God
his discourse refutes that tenet of Eliphaz that he was punished and scourged for his wickedness by shewing that to be afflicted is the common condition of man and therefore no such judgement of any mans wickednesse or sinfulness could be made from his afflictions Or Secondly That Job here confutes that promise which Eliphaz made about the twentieth verse of the fifth Chapter concerning outward prosperity He shall know that his tabernacle shall be in peace and he shall be delivered c. by proving it inconsistent with the present estate of mortals to look for such uninterrupted happiness or fair dayes without any clouds and stormes as Eliphaz seemed to undertake he should Is there not an appointed time to man upon earth are not his dayes also like the dayes of an hireling c. Or thirdly the connection may be made with these words which himself had spoken at the four and twentieth verse of the former Chapter Teach me saith Job and I will hold my tongue and cause me to understand wherein I have erred In which words we shewed Job makes an humble submission of himself and in case his friends could instruct him better he was willing to learn he was not wedded to his own opinion or resolved never to be removed from it In pursuance of which promised teacheablness he in this Chapter grants what was grantable in the former discourse of Eliphaz Eliphaz had said Chap. 5. ver 7 8. That man was born to labour as the sparks fly upward and thereupon presently inferres I would seek unto God c. both these the Doctrin and the Vse Job seems to prosecute in this seventh Chapter as if he should say what thou hast rightly spoken I will grant thee thou hast said Man is born to trouble I say so too Is there not an appointed time unto man of trouble and are not his daies as the daies of an hireling And thou advisest me to seek unto God and apply my self to him it is good counsel and therefore I will follow it As we read he doth at the seventeenth and twentieth verses of this Chapter O remember that my life is wind what is man that thou shouldest magnifie him I have sinned what shall I do unto thee O thou preserver of men Why doest thou not parnon my transgression and take away mine iniquity Language full of humility and sounding out the brokenness of his heart But lastly rather thus Job having in the former Chapter refuted those arguments by which Eliphaz would convince him and having renewed his request to die expostulated with his friends about their unkindness toward him and admonished them to a more equal dealing with and hearing of him he now proceeds to the confirmation of his first request to die which he doth from divers grounds 1. From the general condition of mans life vers 1. Is there not an appointed time to man c. 2. From the condition of some particular men A servant earnestly desireth the shadow and an hireling looketh for the reward of his work may not I therefore desire death which onely will be a shadow to me till when I shall not have my reward And 3. From his own special condition at the third verse and so forward to the seventh therein expressing how sad how restless how troublesome his life was to him which as he apprehended nothing could give remedy to but onely death My disease appears curable only by a grave and my only medicine is a mouth full of earth Therefore the matter standing so with me have I not rightly and reasonably desired either that I had not lived at all or that I may quickly die and that God would cut off my life Having by these arguments confirmed that former desire In the next place he again renews his former complaints from the eleventh verse of this Chapter unto the seventeenth Thirdly he abases himself before God as unworthy that God should take any notice of him or bestow a thought a visit a smile or a chastisement upon him What is man that thou doest magnifie him that thou doest visit him c Lastly he concludes with confession of his sin and earnest desire of pardon at the twentieth and the one and twentieth verses Thus in general both for the dependance of the latter part of his speech upon the former and the principal parts contained in this Verse 1. Is there not an appointed time to man upon earth and are not his daies also like the daies of an hireling The question affirms there is an appointed time to man upon earth and his daies are like the daies of an hireling From whence we may form his argument thus He that hath a certain terme of life appointed him to serve in doth not sin in desiring an end of his service But there is an appointed time c. Therefore it is not sinful to desire it Is there not an appointed time The Hebrew thus Is there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Militia per Metaphoram tempus ordinatum determinatum constitutum ipsum â—ilitâ—ae tempus not a warfare to man upon earth So you find it in the margin of your Bibles Our Translators put warfare there and Appointed time in the text The word signifies both because warres of all other actions have their seasons and their appointed times and the life of man is well described under both or either of those notions Consider it first under the most proper signification and so many read it Is there not a warfare to man upon the earth Isa 40. 1 2. Comfort ye comfort ye my people saith the Lord speake comfortably to Jerusalem Why Tell her her warfare is ended In that place our translators put appointed time in the margin and warfare in the text as here they put appointed time in the text and warfare in the margin The sence in both is the same Tell her that her warfare is ended that is the time appointed or constitued for her trouble is ended So here Is there not an appointed time that is is there not a set determined time of the troubles or troublesome warfaring life of man The Greek Translators interpret it Temptation Is there not an Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi tentationis officinam ubi homo varia experiatur varijque eventis periculis sit expositus ut miles in bello appointed temptation to man upon the earth And that gives us the same meaning for temptation is a warfare temptation is our spiritual warre the exercise and probation of a Christian There are three things in which the greatest exercise of a Christian life consists Prayer Meditation and Temptation First Prayer wherein man is seeking unto and working his heart towards God Secondly Meditation wherein he is preparing himself by holy thoughts and divine considerations for his nearer addresses unto God in prayer and how to walk in every duty towards man Thirdly Temptation wherein he wrastles and strives with those enemies opposing
a vineyard to hirelings who wrought for a penny a day and at night they had every one their pay It is so in reference to the whole course of this life we are hirelings in the evening we shall have our penny verily There is a reward for the righteous their labour is not in vain in the Lord 1 Cor. 15. And as the righteous have a reward so the wicked shall have wages Satans hirelings shall have full pay though no content for all their works The wages of sin is death there 's pay such as it is woefull pay a black penny The daies of man are as the daies of an hireling there is an issue a reward for every work Fourthly note from the Metaphor while an hireling is doing his masters work he doth his owne too that is his owne profit comes in by those acts in which he labours for another It is thus also in the generall state of man above all Christs servants and hirelings gaine by the duties of obedience they performe to Christ their own profit comes in with his honour A godly man cannot doe a stroake of worke for God but he works for himself too the servants of God must not be self-seekers and self-workers they may not make themselves their end but as it is with an hireling let him be never so upright hearted toward the master he serves let him lay self by in all he doth yet he hath a share of profit in all his labors God hath so espoused and married his owne glory and the good of man together that whosoever really promotes the one promotes both It is so likewise with those who work the works of darknesse and doe the lusts of the devill While his slaves are doing his worke they are gaining towards destruction and their owne wages encreases daily they are treasuring up wrath and judgement against the day of wrath As the measure of their sinne fils so doth the measure of their punishment Thus also the daies of man are as the daies of an hireling There are two generall observations which I shall but name because they will occurre again 1. The life of man it is short As the daies of an hireling The servant doth not abide in the hous for ever a hireling is but for a time And it is good for a man that it is so some complaine exceeding much because their lives are so exceeding little But let them weigh it well and they shall see cause to rejoyce much because they live so little In some respect it is good for wicked men that their lives are so short if their lives were longer they would be wickeder and so heaping up more sin they would heap up more wrath against themselves And it is very well for the Saints that their lives are so short Their corruptions temptations their weaknesses and infirmities their troubles and afflictions are so many that it is well their dayes are so few If they should have length of life added to heaps of sorrows and perpetuity with outward misery how miserable were they Christ promises it as a point of favour to his that the days of trouble should be shortned Except those dayes should be shortned no flesh should be saved that is kept or preserved alive in those tribulations but for the Elects sakes those dayes shall be shortned Mat. 24. 22. It is a favour also to the Saints that their particular dayes are shortned that their's are but as the dayes of an hireling for as much as their present dayes are dayes of trouble and travel The dayes of the best are so full of evil that it is good they are no fuller of dayes And further it is good they are so evil or full of trouble It is well for wicked men that their dayes are full of trouble the sweeter their lives are to them the sinfuller they are against God Their outward comforts are but fewel and incouragement to their lusts and while their lives are calm and quiet they do but saile more quietly down into that dead sea of everlasting misery And the Saints have this advantage by the troublesomenesse of their lives to be kept in continual exercise and more dependance upon God they would love the world too well and delight in the creature too much if God did not put bitternesse into their cup. Job having thus shadowed the state of man seems to make out his intendment or scope thus There is no reason why I should be charged so deeply for desiring death For what is the life of man Is it not a life full of travel and of trouble full of dangers and temptations is not the time of his life short and set Is it not a speedy passing time and yet a firmly appointed time Why then should not I think the period of my life to be at hand Why should not I think my appointed time is come Forasmuch as I have so many evidences and symptoms of death before me and have heard so many messages and summons to the grave Death sits upon Plurima mortis imago my lips ready to come in while I am speaking Death hath taken possession of me already and seiz'd my port death is in my face I am the very picture of death and images of death stand round about me Therefore Eliphaz why should I not call to have my daies summed up that I may see the end and summe of these troubles Or wherefore wouldest thou stay my complaint against my life or stop my desire of death by giving me hopes of many daies and of a flourishing estate in this world That 's his first argument from the general condition of mankind Now he proceeds to consider somewhat more special in that condition Verse 2. As a servant earnestly desireth the shadow and as an hireling looketh for the reward of his work Verse 3. So am I made to possesse months of vanity and wearisom nights are appointed to me As a servant earnestly desireth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Traxit aerem ad os per Metaphoram inbiavit ardentur cupiit qui enim vehementer aeliquid cupiunt prae desiderii expectationis magnitudine ad os rem trabunt seu frequentiùs respirant To desire earnestly is but one word in the original it is so full of sence that we cannot empty it into any one word in our language The letter is As a servant breaths after the shadow And because a man that hath an earnest longing desire for a thing pants breaths and gasps after it therefore that word which signifies to gape and draw in the air pantingly signifies also to desire or to desire earnestly As a servant earnstly desireth The shadow Some understand it of the night when the servant comes to rest himself after his labour all the day Night is but a great shadow Secondly We may take it for the shadow of the day A servant that is heated in labour abroad in the open field earnestly desires a
Almighty chastens us p. 329. Children of wicked parents often wrapt up in the same judgement with their parents p. 200. Children of godly parents nearest the blessing p. 389. Blessings upon children are the parents blessings p. 390. Chirurgion Three necessary qualifications for him either in a natural or mystical sence p. 337. Christ confirmed the good Angels p. 139. No stability in any estate out of Christ ib. Christ is not onely a principle but a pattern of holiness 175. Faith can live upon nothing but Christ p. 487. Cloud what p. 613. Dying man like a cloud ib. Commendations with a But wound p. 17. Committing our cause to God what it imports p. 228. Committing our cause to God a great ease to the soul 231. A caution about committing our cause to God p. 232. Complaining when sinful 622. Concealing the word of God sinful four wayes of concealing it p. 462 463. Confession of sin a general confession may be a sound one p. 679. Divers ingredients of it p. 680. The holiest have cause to confesse sin and why p. 682. Sin not confessed gets strength three mayes p. 683. It makes the soul very active about the remedies of sin p. 684. Confidence Holy confidence what it is p. 21. Confidence in God settles the heart in all conditions p. 30. Conscience the testimony of it the best ground of willingness to die p. 465. Correction what it is p. 313. The greatest afflictions upon the children of God are but corrections 314. How a correction differs from a judgment ib. 315. A child of God is happy under all corrections 316. What it is to despise corrections opened 319 320 Crafty men who they are 273. Craft wisedome of natural men is craft 275. Crafty men Satan desires to get to his side and service why pag. 276 277 c. Crafty men full of hopes 279. and industry ib. They want power to effect what they devise 279. It is a wonderful work of God to stop the devices of crafty men p. 281. In what sence any of their devices prosper 282. How God takes the wise in their craftiness p. 284 287. No craft of man can stand before the wisdome of God p. 286. Creatures a book wherein we may learn much both of God and our selves 618. Creatures cannot give us any comfort without God 633. He can make any creature helpful to us ib. Counsel in counselling others we should shew our selves ready to follow the same counsel p. 233. God turns the counsels of wicked men against themselves p. 287. What counsel is 290. Rash hasty counsels are successless pag. 292. Curse What it is to curse p. 190 The Saints in Scripture rather prophesie of then pray for curses upon the heads of wicked men 191 No creature can stand before the curse of God p. 196. D DAlilah What it signifies pag. 303. Darkness in the day time what it signifies p. 293. Death consumes us without noise p. 153. Man cannot stand out the assauts of death p. 154. We are subject to death every moment 155. Death hastens upon us all the dayes we live 156 157. What death is p. 162. In death all natural and civil excellencies go away p. 162. Greatest wisedome to prepare to die well 164. How man is said to perish for ever when he dies 157 158. Few of the living observe how suddenly others do or themselves may die 159. Thoughts of death laid to the heart are a good medicine for an evil heart 160. A happy death what 390. A godly man is a volunteer in death 395. When a godly man dies he hath had his fill of living 396. In what sence a man may be said to die before his time and in the midst of his dayes 397. Assurance of a better life carries us through all the paine of death with comfort 457. So doth the testimony of a good conscience 465. No evill in the death of a godly man 480. Death the end of worldly comforts pag. 618 Deliverance is of the Lord pag. 341. The Lord can deliver as often as we can need deliverance 341. God delivers his people from evill while they are in trouble pa. 344. Despaire A godly man may think his estate desperate p. 545. Devices what p. 272. Discontent at the dealings of God with us a high point of folly 182. Discontent at the afflictions of God afflicts more than those afflictions p. 183. Dreams The several sorts and causes of them p. 636 637. Our dreams are ordered by God 638. Satan makes them terrible p. 639. E EGg White of an egg what it emblems p. 443 End two wayes taken p 599. Envy what it is p. 180. Fnvy a killing passion ib. 181. Envy a sign of folly p. 184. Errour he that is shewed his errour should sit down convinc'd 529. He is in a fair way to truth who acknowledges he may erre p. 533. What is properly called an errour as distinct from heresie 533. Vpon what terms an errour is to be left p. 534 Eternity how the longest and the shortest p. 644. Example of God and Christ how our rule p. 175. Exhortation a duty p. 229. It must be joyned with reproof ib. The best Saints on earth may need brotherly exhortations ib. Exhortations must be managed with meekness p. 230. Experience the mistress of truth 186. Experience works hope pag. 305. F FAll A three-fold fall in Scripture p. 12. Family To order a family well is a great point of wisdome p. 387. A family well ordered is usually a prosperouus family ib. Famine A very sore judgement the effect of it p. 345 346. How many wayes the Lord redeems from famine p. 347. Fatherless who p. 546. Such in a sad condition 548. A grievous sin to oppress them p. 549. Faith ought to be great because God can do great things p. 224. We must beleeve not only what we cannot see but what we cannot understand 248. Faith should encrease in us when God works wonders for us p. 253 254. Fear Natural what p. 92. It is natural for man to fear at the appearances of God why ib. Four effects or symptoms of natural fear 93. It is a strong passion 98. From what kind of fear God exempts his people in times of danger p. 358. Fear Holy fear what it is pag. 19 20. They who have most holy fear in times of peace shall have most confidence in times of trouble 27. It keeps the heart and life holy 30. Fear of God ever joyned with love to our brethren p. 495. Fearful persons cannot be helpfull p. 516. Eellow-feeling of others afflictions a duty p. 415. It adds to a mans affliction when others have no feeling of it 416. We cannot be truly sensible of the afflictions of others till we troughly weigh them 417. He that hath not been afflicted seldome feels the afflictions of others ib. Fool who and what a fool is p. 177. Every wicked man is a fool 181 186. A fool ever worst when he is at ease p. 186.