incedis solito divine Sacerdos Túque acris Princeps tu fidissime custos Virginis egregiae quae utroque misella Parente Orba in te Patruele utrumque ô faustâ parentem Repperit Ostentant vestri nunc quanta libelli Jobe tua sumpsit sibi jam nova cornua Moses Quòd tibi sors praesens melior fit sorte priori Mulcet inaudit â mentes dulcedine Psaltes Jam nil triste sonat Testudo Regia at ode Quae modò lugubris jacuit nunc laeta triumphat Arte tuâ haee facilè praestas clarissime Trappe Cui vite eximiâ sobole octuplieà que beato Nestoreos exopto annos illámque salutem Quae mihi dum vixi fuit at cum Conjuge vitae Quae mihi vita fuit dulci cum Conjuge fugit Barfordiae Aug. 28. 1656. Tuus Siquis Sim. THO. DVGARDVS AN ALPHABETICAL Table Of all the Principal things contained in this whole WORK A. ABsolution Ministerial page 293 Accepting persons page b 123 Admonition the fruit of it page 721 Adultery costly a. 120. punished page 265 266. Affliction God afflicteth in measure a. 89. and for good b. 9. crosses come thick b. 11. prepare for them b. 12. See God in them b. 16. praise him for them ib accept of them b. 24. affliction shewes a man b. 39 40 it comes not by chance b. 50. maketh a man blessed b. 56. is a mercy to be tried b. 74 the best may suffer deeply b. 90. and are then subject to be slighted b. 11. crosse providences for our good b. 204. how to finde out the cause of crosses 290. the benefit of affliction 313. chuse it rather then sin 316. good men censured for their afflictions 694. afflictions teach us 882. edge of prayers 902. Affection carrieth men page a. 166 Allegories frothy page 351 Ambition punished a. 149. ruined a. 156. is all for it self page ib. Amen how to be used page 695 Angels how they are Gods sonnes b. 6. servants b. 45. their office b. 6. their comparative impurity b. 45. guard of Angels page 804 Anger an ill Counsellour a. 164. 169 unreasonable a. 109. moderate it ib. furious described 569. 't is a madnesse b. 162. a shame 278. fury is fiery page 775 Antipathies in nature page 342 Antiquitie of what Authority page b. 77 78 Apparel costly a. 178. gorgeous page a. 156. Arrogancy page b. 109. Atheisme 604. Atheists bald conceits of God 199 Pliny an Atheist page ib. And Aristotle page 913 Augustines wish page a. 146 B Backbiting page 605 Beauty compleat what page a. 114. 116 Blasphemy of Papists a. 149. of Hacket b. 23. abhorred b. 6. punished b. 84. Blasphemy of Caligula page 592 Body of man a fabrick b. 19. a house of clay b. 4â— of wonderful formation page 914 Books lest page a. 193 Brotherly unity rare b. 4. happy page ib C Calamities good men may taste of common calamities page a. 11â— Calvins censure of Luther 299. how he was conjâ—red by Farrel page 30â— Censurers shall be censured page b. 7â— Chaldee Paraphrast on Job who and of what credit page b. 2â— Chambones Conversion page 293 29â— Charitie thinketh the best page b. 14â— Childe-birth a wonder page 335 76â— Children provides for them b. 3. good and bad children 899 900. good are a great blessing b. 92â— and b. 59. Gods grace in them page 58â— Chiromancy page 32â— Christ our Surety b. 157. he reigneth and veâ—ruleth a. 155. his humanity exalted b. 825. his Kingdome and Priesthood 853. his King doâ— everlasting 922. he is a Suretie if a better Testament 888. his Sacrifice and Intercession 36â— kisse him 568. he was deserted for a time 62â— he is our pattern 651. his outward and inwâ—â— beanty 702. 703. his Deity 704. fulnesse â— sweetnesse ib. the dream of his earthly Kiâ—â—dom Chronicles use of them page a. 125. 1â—◠〈◊〉 wonder of them page 3â— Comfort all is from God b. 72. receive it b. 141. divine comforts b. 151. worth of an able Comforter page 292 252 Communion of Saints page 337 Confession of sin confesse with aggravation a. 33â— b. 294. mine not 274. how to confesse 661 deal ingenuously 746. confession hath pardon page a. 81 Conference profitable b. 39. forcible page b. 67 Conflict of flesh and Spirit page b. 28 Conscience terrours of it b. 6. b. 144.145 confidence of a good conscience page b. 119 Confidence carnal miscarrieth a. 181. See Trust Constancy in Mordecai page a. 150 Constantines donation page a. 175 Contentious desire the last word page 219 Courtiers pious page a. 155 Covetousnesse cruel a. 137. unsatisfiable b. 182. its meed page 181 Counsellours evil seduce a. 152. good a happinesse a. 155. how such should be qualified page a. 110 Courage page a. 171 Cruelty of Turkes b. 75. of Archb. Hatto a. 62. Immane cruelties page a. 129 130 132 Crown of life unloosable page b. 168 Curiosity dangerous page b. 903 Cursers accurst 851. curse not another b. 273. shall be punished page b. 270 Curates and Substitutes page b. 11 Cyrus whence so called page a. 1. D Dancing mixt condemned page a. 107 Davids Physicks 833. his love to Gods Law 885 his health-cup page 871 Day-river in Peru page 739 Death terrible to wicked a. 166. sudden b. 189. some that died sinning page b. 217 Deformity despised 825. yet preferred page ib. Deluges page b. 113 Depopulatours unblest page b. 147 Desertion what to do in that case b. 127. see 128 876 600 724. Doeg a Leper page 726 A dog King of Denmark page 303 Dreams dreadful b. 73. Pilates wives dream page 290 Drunken tospots page a. 161 E. Eagle see 342.343 how she reneweth her youth page 831 Earth how it is founded page 328 Eclipse dismal page b. 89 Education page a. 13 Elephant wonder of him page 348.349 350 Elihu described 279. He was not Balaam ib. but a Moderator ib. wronged by Gregory 280 he was an excellent Oratour page 312 Eliphaz who b. 37. his vision page 42 Q. Elizabeths clemency page a. 2 Envie poison of it a. 48. 't is divelish b. 9. mischief of it page b. 49 Envy not wickeds prosperity page a. 160 677 Esther mystery of that book a. 104. Esthers dresse and addresse to the King a. 148. her policie commended 148.149 activenesse for God page a. 191 Extortioners described page b. 211 212 Eyes abuse of them a. 116. watch over them 262 eyes full of cruelty page a. 168 Ezra's learning page a. 1.24 F. Face of Malefactours covered why a. 166. the contrary is Faith force of it a. 144. long tried it flaggeth b. 27. yet will hang on still b. 124. faithful men faile page a. 99 Family a good Master of a family b. 826. sincere page 827 Famine misery of it page b. 57 Fasting force of it a. 30. and 139. and 145. long fasts ib. fasting praised page 672 Fatal day page a. 176 Fear of God filial a. 23. and b. 2. 577. and servile a. 22. panick terrour a. 182. be not
to audience speak Lord for thy servant heareth Let the woman and so the man too learn in silence Let by-thoughts swarming and humming in our hearts like the flies of Aegypt be barred out let the divel interrupting us with his suggestions as the Pythonisse did Paul and his companions be haltred up Let even good thoughts if unseasonable and heterogeneall to the work in hand be turned out of doores let us say to them as Hushai did to Achitophel thy counsel is good but not now how shall we else hear with attention and affection how shall we listen as for life and hearken diligently with much heed Isa 21.7 Verse 17. Miser aerumnis et peccatis obnoxius Shall mortall man Sorry sinfull man a very mixture and hodg-podg of dirt and sin Be more just then God Or be just rather then God as Luke 18.14 This is the matter of the vision and it is saith Diodate a revelation of the doctrine of the free remission of sins and of the sinners justification by grace through his faith in the promised Mediator But Eliphaz turns it another way and mis-applying it to Job would there-hence evince that all his present sufferings were the proceeds of his owne sin and so from the processe of Gods justice The truth is Job had blurted out some words in the former chapter that reflected somewhat upon God he had also bitterly cursed the day and services of his birth this latter if Eliphaz had sharply reproved Job for hee had done him a friendly good office But he waves that part quae desperat renitescere posse relinquit the other of clearing Gods justice he takes up and presseth it too farre to prove this unsound position That whosoever is greatly afflicted by God and for a long time together that man is to be numbred with the wicked though no other evidence or witnesse appear or speak a word against him for if he be innocent how shall God be just that punisheth him But Eliphaz should have known that afflictions are of two sorts Penal and probationall these later are not simply for punishment of mens sins but for triall and exercise of their graces to humble them to prove them and to do them good at their latter end Deut. 8.16 Wait but till God have made an end of his work and we must not judge of Gods works saith Peter Martyr ante quintum Actum before the fifth Act and we shall see the effect both just and good This Job had scarce patience to doe as appeareth by sundry passages of his howbeit he ever preserved high and holy thoughts of God neither at any time questioned his justice and purity or complained of his dealings with him and dispensations toward him as unrighteous though now and then through the extremity of his pain the anguish of his spirit and the provocation of his friends some unwary speeches slipt from him Shall man be more pure then his maker Take man in his prime and pride in his best estate and utmost strength when and wherein he is most a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vir à viribus a man of the first magnitude of the highest elevation as one fitly phraseth it both in parts gifts and graces shall he be more pure then his Maker never think it Man compared with his Maker hath no purity or righteousnesse at all no not so much as a shew or shadow of it just he may be or pure by participation from God saith Austin but neither just nor pure in comparison of God he surpasseth all notion and surmounteth all creatures he hath no parallel so true he is that all men are liars so pure that all men are filthy so just that all men are wicked so incomparably great and glorious that the Angels make their addresses to him with greatest self-abasement For why Verse 18. Lo he put no trust in his servants c. those meniall domestick servants of his the holy Angels that wait upon him and are at his hand to doe his will Servant is a name of office and they delight rather to be called Angels that is Messengers and ministring spirits then Principalities Thrones Dominions c. Now in these God put no trust he found no such cause to confide in them because not perfectly sure and loyall to him further then upheld and assisted by himselfe the vulgar Latine hath it thus They that serve him are not stable that is the good Angels are not stable by their own strength but by Gods stablishing of them to stand when others fell Hence Psal 68.17 the Angels are called Shinan as Gods seconds say some the Nobles of that Court the very next unto him but others say they are so called from their changeable state now taken away by Christ under whom they are as an head of government of influence of confirmation but not of Redemption as we Christ as God giveth them their being and all their excellencies As Mediator also he maketh use of their Ministery for the safe-guard and comfort of his people And his Angels he charged with folly That is he spared not the angels that sinned as St. Peter expounds it 2 Pet. 2.4 Their sinne is said to be folly that is pride and self-confidence How this folly and madnesse of theirs pravity the vulgar rendreth it shewes it self whither in affecting a divinity or in envy stirred up by the Decree of exalting mans nature above Angels in and by Christ and appointing them to be good mens guardians which office they scorned or whether their pride appeared by transgressing some commandments in particular not expressed as Adams was it is hard to say Sure it is that they abode not in the truth that they kept not their station c. and that the good Angels stand and are out of danger of ever falling it is of divine grace Hence Exod. 25.19 the Cherubims stand upon the Mercy-seat and are made of the matter thereof Verse 19. How much lesse in them that dwell in houses of clay Or how much more in reference to the latter part of the preceding verse may God charge men with folly and pravity And how much more ought he to acknowledge that hee cannot subsist nor stand before Gods judgment as verse 17 but only by his gracious pardon and absolution That dwell in houses of clay Periphrasis est hominum saith Mercer this is a description of men as opposed to Angels those inhabitants of heaven called therefore the Angels of Heaven Matth. 24.36 Gal. 1.8 the courtiers of that heavenly Jerusalem Heb. 12.22 in and with which it may seem they were created as Christs soule was in and with his body in the virgins womb the same moment Hence they are also said to be in heaven when as men and other things here below are said to bee on earth Matth. 6.10 on the surface only as ready to bee shaken off and as having here no continuing City Heb. 13.14 no mansions till they come to heaven
of man commendeth the righteousness of God Rom. 3.4 5. To thee O Lord God belongeth righteousness but unto us confusion of face saith Daniel chap. 9. Vers 5. Behold I was shapen in iniquity This he alledgeth viz. his original pravity not as an excuse but as an aggravation of his actual abominations which he saith were committed out of the vile viciousness of his nature See Psal 58 3 4. The Masorites here observe that the word rendred iniquity is full written with a double Vau to signifie the fulness of his sin whole evil being in every man by nature and whole evil in man which when the Saints confess they are full in the mouth as I may so say they begin with the root of sin not at the fingers ends as Adenibezek did stabbing the old man at the heart first and laying the main weight upon original corruption that in-dwelling sin as the Apostle calleth it Rom. 7.14 that sin of evil concupiscence as the Chaldee here that peccatum peccans as the Schools Tully belike had heard somewhat of this when he said Cum primum nascimur in omni continuo pravitate versamur Assoon as ever we are born we are forth-with in all wickedness Augustine saith Damnatus homo antequam natus Man is condemned as soon as conceived And in sin did my mother conceive me Heb. Warm me This Aben-Ezra interpreteth to be our great Grand-mother Eve Qua non parturiebat antequam peccabat David meant it doubtless of his immediate mother and spake of that poyson where-with she had warmed him in her wombe before the soul was infused Corruption is conveyed by the impurity of the seed Job 14.4 Job 3.6 31. Sin may be said to be in the seed incoative dispositive as fire is in the Flint Let us therefore go with Elisha to the Fountain and cast salt into those rotten and stinking waters And for our Children let us labour to mend that by education which we have marred by propagation Vers 6. Behold thou desirest truth in the inward parts Quam tamen mihi defuisse res ipsa demonstrat but this truth hath not been found in me when I acted my sin in that sort and did mine utmost to hide it from the world I have shewed little truth in the inward parts but have grosly dissembled in my dealings with Vriab especially whom I so plied at first with counterfeit kindness and then basely betrayed him to the sword of the enemy Sinisterity is fully opposite to sincerity trcachery to truth And in the hidden parts thou shalt make me to know wisdom Thus by faith saith one he riseth out of his sin being taught wisdom of God Others read it Thou hast made me to know c. And yet have I sinned against the light of mine own knowledge and Conscience although thou hast taught me wisdom privately E◠eheu quam familiaritèr as one of thine own Domesticks or Disciples Some make it a prayer Cause me to knew wisdom c. Vers 7. Purge me with Hysop and I shall be clean Sprinkle me with the bloud of Christ by the Hyssop-bunch of faith not only taking away thereby the sting and stink of sin but conferring upon me the sweet savour of Christs righteousness imputed unto me See Heb. 9.13 14 19. where he calleth it Hyssop of which see Dioscorides lib. 3. chap. 26.28 David multiplieth his sute for pardon not only in plain terms but by many metaphors Wash me and I shall be whiter than snow So we cannot be by any washings of our own though with Snow-water Isa 6.46 The Brides Garments are made white in the Lambs bloud Rev. 1.14 the foulest sinners washed in this Fountain become white as the snow in Salmon Isa 1.18 1 Cor. 6.11 Eph. 5.27 Peccata non redeunt Vers 8. Make me hear joy and gladness God will speak peace unto his people he createth the fruit of the lips to be peace Isa 57.19 c. No such joyful tidings to a condemned person as that of a Pardon Be of good cheer thy sins are forgiven thee Feri feri Domine nam à peccatis absolutus sum said Luther Davids Adultery and Murther had weakned his Spiritual condition and wiped off all his comfortables but now he begs to be restored by some good Sermon or sweet promise set home to his poor soul That the bones which thou hast broken may rejoyce By leaping over Gods pale he had broke his bones and fain he would be set right again by a renewed righteousness and peace and joy in the Holy Ghost by his former feelings of Gods favour Vers 4. Hide thy face from my sins We are not able to indure Gods presence much less his Justice for our sins nor can there be any sound peace of Conscience whiles he frowneth His favour is better than life but his displeasure more bitter than death it self See 2 Sam. 14.32 And blot out all mine iniquities See how one sin calleth to mind many thousands which though they lye a sleep a long time like a sleeping debt yet wee know not how soon they may be reckoned for Make sure of a generall pardon and take heed of adding new sins to the old Vers 10. Create in mee a clean heart O God His heart was woefully soiled with the filth of sin and the work of grace interrupted he therefore prayeth God to interpose and begin it again to set him up once more to re-inkindle those sparks of the spirit that lay almost quite smothered to put forth his almighty power for that purpose to farm that Augean stable of his heart to sanctify him throughout in spirit soul and body and to keep him blamelesse unto the comming of his son 1 Thes 5.23 Andrenew a right spirit within mee Or a firm spirit firm for God able to resist the Devill stedfast in the faith and to abide constant in the way that is called holy Vers 11. Cast mee not away from thy presence Deprive mee not of communion with thee and comfort from thee for that 's a peece of Hell torments 2 Thes 1.9 Cains punishment which possibly David might here mind as being guilty of murther And Sauls losse of the Kingly Spirit 1 Sam. 15.15 might make him pray on And take not thine holy Spirit from mee David knew that he had done enough to make the holy Spirit loath his lodging he might also think that the Spirit had urterly withdrawn himself and others might think as much beholding his Crosses Jer. 30.17 But the gifts and callings of God are without repentance and where the Spirit once inhabiteth there he abideth for ever Joh. 14.16 an interruption there may bee of his work but not an intercision and a Saint falling into a grosse sin may lose his jus aptitudinale ad calum but not his jus heredit arium his fitnesse but not his right to Heaven that holy place Vers 12. Restore unto mee the joy of thy salvation He had grieved that holy thing that Spirit of