somewhat a strange warning 2 Tim. 2.22 Flee youthfull lusts Timothy was young but was he noted for indulgence to any youthfull lusts what lusts doth he meane surely not drunkennesse nor uncleannesse nor any loose behaviour for though the most sober and temperate young men have in them the seed of all these yea of every lust yet Timothy at that time was a pattern a mirrour not only of sob iety but of holinesse and Paul was even forced to bid him take more liberty in the use of the creature then he used to allow himselfe Drink no longer water but use a little wine for thy stomack sake and for thy often infirmities Surely Timothy was a man that fled such youthfull lusts fast and far enough when he drank nothing but water and must be bid to drink a little wine 1 Tim 5.23 What lusts then were they which Timothy was exhorted to flee the words following ver 23 24 25. seeme to cleare it that because he was young he should take heed of rushing into unnecessary Questions and disputes which young men are apt to doe in the heat of their spirits nor are there any lusts of the lower or sensuall appetite to which the heart of man is more intemperately and vainely carried out then to those of the understanding and therefore the Apostle counsels Timothy to avoid unprofitable Questions knowing that these gender strife Those Questions cannot promote faith in or holinesse towards God which only stirre up and foment strife among men and the servants of the Lord must not strive but be gentle to all and patient These vertues and graces are opposed chiefely to the youthfull lusts which Paul exhorts Timothy to take heed of As if he had said Be not too hot-headed and hasty as young men are very apt to be in pursuing of controversies and entangling thy selfe in the thickets of Opinionists Elihu was of an excellent temper who because young was afraid and durst not shew his opinion Secondly Note It is good to feare and suspect our own judgements or to feare that we may erre they seldome doe or speak amisse who feare they may An over-confidence of being in the right hath setled many in a wrong way to be under a sence of our readinesse to fall preserves us from falling Hosea 13.1 When Ephraim spake trembling then he exalted himselfe There are severall sences given of that place but according to our translation the meaning is carried thus When Ephraim was in an humble frame and jealous of himselfe not confident nor over-bold as some are who presume to carry all before them when he spake trembling or did even tremble to speake then he did that which tended to his own advancement and exaltation This gracious trembling doth at once settle us the faster and rayse us the higher in the wayes and things of God It is a high poynt of wisdome to have low apprehensions of our selves though that be true Tanti eris aliis quanti tibi fueris You shall be esteemed of others as you esteem your selves If a man under-value himselfe others will yet 't is best erring on that hand Let the price be much too low rather then any thing too high when you are occasioned to put a value upon or rate your selves Againe Consider what an excellent speaker Elihu was when he came to it as will appeare hereafter yet see how he stood trembling he durst not speake nor offer his opinion Hence note Vsually they who have most ability to speak are most backward to speak or sparing of speech They are not easily brought to it who have it in them The belly of Elihu was as full with matter as an Egge with meate or a bottle with wine yet how slow was he in opening himselfe They who are and have least are most desirous if not ambitious to appeare most and would make up in seeming what they are not in being As Elihu in this verse hath shewed himselfe afraid to say any thing so he shewes us in the next who he hoped would have said all and altogether have saved him a labour Vers 7. I said dayes should speak and multitude of yeares should teach wisdome Or as the text may be rendred let dayes speak Loquantur dies sunt enim verba permittentis q.d. sinam loqui illos non praeripiam eis loquendi locum Pisc dayes shall not be hindred by me from speaking let dayes speak their fill But what meaneth he when he saith let dayes speak how can dayes speak 't is an elegancy in Rhetorick when that which belongs to a person is ascribed to a thing as here speech to time let dayes speak that is let those who number many dayes who have lived and seene many dayes let them speak they who have lived most dayes on earth are yet indeed as Bildad told Job Chap. 8.9 but of yesterday and so have lived as it were but a day yet according to common account some men are so very old that you may call them dayes and to them we may well say let Dayes speak Johannes de Temporibus We read of one who was called John of Times because he had lived if the Records spake true three hundred yeares and more An old man is a man of dayes and thus Elihu might say let dayes that is old men speak But Children can speak why then doth he say dayes should speak I answer There is a twofold speaking First naturall thus Children as soone as they are out of their swadling-bands learne to speak such speaking is but a naturall act Secondly There is a speaking which is an artificiall or studied act thus Orators and men of eloquence speake such speaking Elihu intended when he sayd dayes should speak He looked they should speake to purpose speak by rule even the quintessence of reason he presumed they would have brought forth somewhat worthy of their yeares and that he should have received such instruction from them as they had learned from old age it selfe I sayd dayes should speak Children can speak words but old men should speak things every word should have its weight their tongues should drop as the honey-combe and be a tree of life to feed and refresh many It is most truly said of the word of God in Scripture Every tittle of it hath a mountaine of sence a mighty weight of truth in it And surely the words of old men should be weighty and convincing They should speak truth with such evidence both of testimony and reason as may put to silence all those who speak against or besides either truth or reason As day unto day saith David Psal 19.2 uttereth speech that is every day speakes somewhat so men of dayes should speak much both for instruction and conviction I said dayes should speak Hence note That 's not to be esteemed as done at all which is not well done or not done to purpose An old man doth not speak unlesse he speaks wisely edifyingly and to
understanding men It cannot be denied nor doth Elihu in speaking thus coursely of him deny it but that Job moved doubtless by the holy Ghost had spoken many excellent things full of divine light and learning yet moved with passion he spake sometimes much amisse and is charged for it as if like a shameless person he had proffered himselfe by lavish and intemperate language to the lash of every tongue Secondly Scorning may be taken actively What man is like Job who drinketh scorning like water That is where shall we find such a scorner who hath uttered so many reproachfull speeches as Job He drinketh scorning as if he thought he could never fill himselfe enough with scorning This interpretation may have a a double reference First To his friends who it seemes were very sensible that he put scornes upon them Zophar complaineth of it Chap 11.3 When thou mockest shall no man make thee ashamed As if he had sayd when thou hast mocked and derided us shall we let thee alone and say nothing shall we suffer our selves to be abused and passe it by in silence ought we not to tell thee of it and rebuke thee for it openly and to thy face that thou mayest see thy error and be ashamed of it Secondly which is yet higher and I judge too high his scorning is referred by some to the dealings and providences of God Bibere subsannationem velut aquam est esse plenum sermonibus ridiculis Vatabl as if he had spoken of them with a kind of scorne at least with that irreverence and slightness of spirit which Eliphaz did early and earnestly admonish him of Chap 5.17 Despise not thou the chastning of the Lord and which the Apostle cals The exhortation which speaketh unto us as unto children Heb 12.5 My son despise not thou the chastening of the Lord. Thus also Elihu may in a qualified sence be understood charging Job with drinking up scorning like water As if upon the whole matter he had sayd Job hath drunke scorne till he is almost drunken with it at least he is so full of it that he powres it out upon every one that comes neare him and which is worst of all he speakes so unbecomingly that we shall not much wrong him if we say he hath spoken or acted despisingly which is a degree of speaking or acting scornefully concerning the chastenings of God upon him Further When 't is said He drinketh scorning like water It may imply three things First the frequency of his scorning he doth it commonly he is at scorning as often as at drinking Secondly the content which he was supposed to take in scorning water cooleth and refresheth the heated and wearied body Thirdly it may note the easiness or naturallness of it to him To drinke is naturall to man it puts him to no paines nor study We say proverbially of that which a man doth without trouble He doth it as easily as he drinkes But of this word drinking and drinking like water the reader may see more upon those words Chap 15.16 Man drinketh iniquity like water Once more whereas Elihu saith of Job He drinketh scorning like water Some have made a criticall observation or distinction about it Elihu doth not say he drinketh scorning like wine but like water They who are provoked or led on to sin by the delight and sweetness which they find in sin are sayd to drink it like wine Prov 4.17 They drink the wine of violence or they drink violence like wine It goeth downe sweetly and pleasantly But say they such as sin not out of pleasure but out of will or out of an affected maliciousness are sayd to drink iniquity like water which hath little pleasure in it little sweetness or tast in it There 's small savour in water comparatively to wine and other delicate or delicious liquors So that according to this notion they drink iniquity like water who sin for sins sake And indeed some are so delighted in sin it self that they will sin in that which yeilds them no delight The very act of doing evill is more contentfull to them then any fruit or consequent of it But we need not stay in this nicity the generall sence falls hard enough upon Job to drink scorning like water is to be much and often in scorning Water is the cheapest liquor and of most common use every man can goe to the price of that which costs nothing in most places but the labour of taking it up What man is like Job that drinketh scorning like water Taking the words in a passive sence as Job was a person scorned and drunk in the scornes of men powred upon him as the earth drinketh in water Note He behaveth himselfe unlike a man that layeth himselfe open to and readily admits the scorne of men It is an affliction to be scorned by others But it is a sin to render our selves a scorne to others and not to be sencible of it Secondly which I rather adhere to taking the active sence he is charged with speaking scornfully to his friends or of the dealings of God with him how farre this charge might reach Job hath been toucht a little already and will be cleared yet further before the close of the whole matter brought against him in this context But in the meane time from the general sence of the words not concluding Job broadly such a one Observe Scorners are the vilest sort of men What man is like Job who drinketh scorning Not to doe good is sinfull but either to scorn that which is good or those that are good is farre more sinfull That man is gone his furthest length or ascended to the highest step of sin who turneth scorner or gives himselfe a liberty to scorne others The first words of David speake this Psal 1.1 Blessed is the man that walketh not in the counsell of the ungodly nor standeth in the way of sinners nor sitteth in the seat of the scornfull Here are three degrees of sinning walking standing sitting He that sitteth in the seate of the scornfull or hath commenced scorner hath taken the highest degree and is the chiefe Graduate in the Schooles of sin And as to sit in the seate of the scornfull is the highest degree of sinning so they that are got into that seat care not how long they sit in it yea are hardly ever got out of it So much that chiding question or expostulation of Solomon doth fully import Prov. 1.22 Ye scorners how long will ye delight in scorning As if he had sayd When shall it once be will ye never have done nor give over that trade Scorners are therefore the worst of men because they deride the best both of things and men Prov 21.24 Proud and haughty scorner is his name who dealeth in proud wrath Scorners are the children of pride A proud spirit vents it selfe in scorning Pride doth not appeare so much in apparrell in gay clothes and new fangled fashions all which are often
our encrease 'T is the breath of the Almighty that teacheth us and if we can but humbly enough that is heattily acknowledge it we shall be taught and learne enough So much of these words as they are a direct assertion I shall consider them a little in their connection and reference both to what went before and to that which follows after which was the second consideration of this verse at first proposed First This verse may be connected with the three former verses and then the sence appeareth thus As if Elihu had sayd O Job I have moved thee to heare me patiently and attentively and let it not seeme grievous to thee to doe soe For though I am thy inferiour in age and degree yet I am a man as well as thou and I have a soule and body like thine yea the Spirit of God that made me hath also furnished me I have rceeived ability from God as thou hast I stand upon even ground or equall termes with thee as to creation and I am not altogether voyd of instruction and therefore as a man I have a possibility to understand reason and as a man indowed by the Spirit of God I have a capability to direct thee about the wayes of God or how to understand and comport with his providences towards thee Thou hast been long under the hand of God and long in the hands of men who have rather entangled and troubled thy mind then eased it who knowes but that I who all this while have been but a looker on may see somewhat in thy case which hath hitherto been hid from thy former undertakers Therefore pray favour me it may prove in the issue a favour to thy selfe with an houre or two of patient attention Take this note from it The consideration of our common originall that we have all one maker or are all come out of the hand of God should make us willing to heare and learne of one another Thus Elihu argueth Heare me why Because the Spirit of God hath made me as well as thee doe not despise what I have to say as if you were a man of another mould or pedigree the same God out of the same matter by the same Word and Spirit hath form'd us both Some pictures are more highly prized then others of the same person because drawne by a better hand by An Apelles or A Michael Angelo The fame of the Artist or workman puts a value upon the worke And the title of the Authour doth sometimes commend a piece more then in truth either the forme or matter But come among the sons of men all their faces and features are drawne by one hand The same most exact hand of God hath wrought and fashioned them all both as to their outside and inside both as to the forme of these houses of clay and as to all the ornaments and beautifyings of them As we all walke upon the same earth drinke out of the same water breath in the same ayre as we are all covered with the same Canopy of heaven and lighted with the same Sun so we are all made with the same hand The Spirit of God hath made one as well as another This man hath not had a better pencill nor a more skilfull Limner then that Thus we may argue from the common condition of man in nature to a mutuall condiscension among men Indeed Christians who have higher principles have also higher topicks arguments then that why they should condescend one to another and as the Apostle directs Eph 4.4 5 6. Keep the unity of the spirit in the bond of peace Saints should be lowly and meeke with long-suffering forbearing one another in love as the Apostle there exhorts not only because one hand hath made all their bodyes but because they are one body though they are many naturall bodyes yet one mysticall body There is one body and one spirit As one Spirit hath made them so they are made one spirit There is also as it followeth one hope one Lord one faith one Baptisme one God and father of all who is above all and through all and in you all How should all Saints be one who are comprehended and united under this seven-fold oneness That we have all one maker in nature is a very moving argument to meekness love and unity but that all believers are made one by Grace is a much more moving argument Againe We may consider these words in connexion with the three following verses and then as in connection with the former they are a prevention of Job's pride so in this they are a prevention of his feare or an encouragement of him to a chearfull hearing of what Elihu had to say Job had been dealt severely with by his three friends and the terror of God was upon him he was under much dispondency of spirit Now saith Elihu Answer me if thou canst stand up set thy words in order before me for the Spirit of God hath made me and given me life I am a creature and I am but a creature I am no more then thou art I am made of God and thou art made of God as well as I I was made out of the dust as thou art I am not God to terrifie thee but I am sent of God to counsel and comfort thee my hand shall not be heavie upon thee I promise to deale tenderly with thee I am such a one as thy selfe as I am not worse so I am not better we stand alike together in this dispute therefore thou mayest freely come forth and answer me who am but a poore creature as thy selfe is Thus Elihu bespeakes Job in the sixth and seventh verses If thou canst answer me set thy words in order before me stand up Behold I am according to thy wish Speake freely and cleare thy selfe if thou art able thou hast free leave for me Vers 5. If thou canst answer me set thy words in order before me stand up This verse may have a four-fold respect First To the insufficiency or incompetency of Job's parts and intellectuals to deale with Elihu in this matter as if they were a daring challenge Answer me if thou canst doe thy worst And hence some of the Ancients charge Elihu as if he came upon Job boastingly and spake thus in the pride of his owne spirit and in the disdaine of Job at once to shew and slight his weaknesse If thou canst answer me As if like some irrefragable Doctor he had said I shall speak such reason as I know thou canst not answer doe what thou canst set all thy wits aworke and beate thy braines as much as thou wilt thou wilt but loose thy labour and weary thy selfe in vaine Thus the meaning of Answer me if thou canst is Thou canst not answer But I suppose Elihu though hot spirited enough was yet of a better spirit temper then to speak either thus proudly of himselfe or despisingly of so worthy a man as he
be proud who knoweth himselfe to be which is a more humbling consideration then any of or then all the former a sinfull man We ought alwayes to be humbled for sin and shall we who are at all times sinning be proud at any time Secondly To cure pride of spirit Consider what ever man is as to this world he cannot be long what he is He that is high in the world cannot be long in his worldly heights He that is rich in the world cannot be long enjoy his worldly riches yea knowledge vanisheth all such kinde of knowledge learning and skill as men now have is a meere vanishing thing man in his highest perfections is very mutable and the higher he is the more mutable he is what hath he then to be proud of We have some changes every day and when a few dayes are past we shall come to our great change our change by death is but a few dayes off for the utmost of our dayes are but few As man is not to be accounted of by others so not by himselfe because his breath is in his nostrills and he may quickly perish Isa 2.22 Shall perishing things be proud things Shall they be lifted up with what they have who as to this world have so little being that they can scarcely be sayd to be By this argument all men are called off from trusting those that are highest in this world Psal 146.3 Their breath goeth forth And we have the same argument not to be high in our owne thoughts because our breath goeth forth and there is an end of us Thirdly Consider all those things which are as fewel and occasions of pride in man even for those man must shortly give an account And surely he who remembers that whatsoever he hath be it riches strength honour parts knowledge or learning he must come to a reckoning for it that man will not over-reckon himselfe so much for it as to be proud of it The Apostle concludes So then every man must give an account of himselfe to God Rom 14.12 That is of all his receits and of all his expences what hath been bestowed upon him and how he hath improved what hath been bestowed He must give an account of himselfe in his naturall capacity as a man and he must give account of himselfe in his civill capacity as a rich or great man and he must give account of himselfe in his spirituall capacity as he hath enjoyed meanes to make him gracious or to grow in grace He must give an account of himselfe about all the good things he hath received what good he hath done with them either to himselfe or others He that is serious upon such a meditation as this shall finde two effects of it First it will keep him very busie and free him from Idlenesse Secondly it will keep him very humble and free him from pride Who can glory vainely in his Stewardship for all we have is put into our hands as Stewards who I say can glory vainely in his Stewardship that alwayes heares this voyce sounding in his ears Come give an account of thy stewardship for thou mayest be no longer Steward O how ill an account will they make when they are asked what they have done with their riches who must answer We have been proud of them who being asked what have you done with your honour must answer we have been proud of it who being asked what have you done with your knowledge must answer we have been proud of it These will be sad answers in the day of account yet proud men whatsoever they have done with their receits must make this answer what other answer soever they make Fourthly Consider that the more any one hath received and it is the degree upon which pride riseth the more I say the more any one hath received in any kinde whatsoever the stricter will his account be for the account will be proportionable to what the receipt is Luke 12.48 To whom soever much is given of him shall be much required and to whom men have committed much of him they will aske the more where much is sowne there God looks to reap much He looketh not only for improving but for sutable for proportionable improvement If he that had received five talents Math 25. had brought only two talents more and so made his five seven this had not been proportionable or if he that had received two had made them three this had not been proportionable but he that received five brought ten and he that received two brought foure This account was proportionable to the receipt and therefore to these their Lord sayd Well done good and faithfull servants God looks for doubling as I may say that we should make his five ten his two foure Therefore why should any man be proud of what he hath received seeing the more he hath received the more great and stricter will his account be Fifthly That pride may be cured and hid from your eyes I advise That in the midst of your fullness you would think of your emptiness and in the midst of your perfections of your deficiencies think how much and in how many things you are wanting when any thought of pride ariseth concerning what you enjoy or wherein you abound He that thinks how much he is wanting will not be proud how much soever be aboundeth and indeed our wantings being a great deale more then our aboundings and our imperfections then our perfections should be to us greater matter of humbling then our abounding or perfections can be an occasion of pride To cleare this further Consider your deficiencies two wayes First in your selves consider how low you are in knowledge how low in grace how low in duty remember that there is a great deale of darkness in the best of your light a great deale of water in the best of your wine and a great deale of dross in the purest of your silver remember these weaknesses in your selves and then say as blessed Paul Phil 5.22 I count not that I have already attained that is that I have attained perfection I am very much behinde very much below my duty I am below what I might be and have attained to both in the light of knowledge and in the strength of grace I am below what I might be attained to both as to zeale for and as to faith in God O how many are our deficiencies when we have profited most Secondly Consider your deficiencies in reference to others The Apostle saith 2 Cor 10.12 They who compare themselves with themselves are not wise The reason why many think themselves over-wise is because they do not as they ought compare themselves with others or if they compare themselves with others they compare themselves only with those that are below not with those who are above themselves They who compare themselves with themselves or with those only who are below themselves are not wise though they think themselves very
we chuse it as wel as doe it that is unlesse our hearts close with it and pitch upon it Solomon Prov 1.29 chargeth the simple for not chusing what was good they did not chuse the feare of the Lord. By the feare of the Lord he meanes the true worship of the Lord or any worke of obedience by which we testifie a holy feare of him possibly they might doe the feare of the Lord possibly they worshipped the Lord they prayed to him and heard his word but they did not chuse the feare of the Lord they did not sit downe and judge that best or most necessary but tooke it up by accident or by custome or for company because they saw others doe it It will not turne to our account to be found doing good unlesse we chuse to our selves that which is good Our elections are more eyed by God then our actions and the setting of our hearts then the work of our hands Thirdly From the latter branch Let us know among our selves what is good Note First There 's nothing worth our knowing but that which is good Whatsoever hath a morall or a spirituall good in it is worthy to be knowne the truths the workes the wayes of God are the most desireable good things to be studied and knowne Psal 4.6 There are many will say who will shew us any good What 's their good Corne wine oyle gold silver houses lands c. these are their good and these are all their good but though a godly man knoweth that these are good things and blesseth God for any portion in them yet that which he call's his good and the good is of a higher nature We commonly call worldly things our goods but we mis-call them if we call them our good The Favour of God is our good grace is our good faith and love and hope and righteousnesse are good above all God himselfe is good and to know and enjoy him in Christ through the Spirit is our chiefest good here and will be all our good hereafter Let us know what is good From the Comparative sense of the words Let us know what is good that is if there be a better to be had let us know that Observe It is not enough for us to have the knowledge of good things but among good things the best are to be sought out to be knowne and attained to This was a speciall branch of the Apostles prayer for the Philippians Phil 1.10 That ye may approve the things that are excellent or the things that differ in excellency Some are contented to sit downe in the lowest forme of Christs Schoole if they have but any thing which they may call good or true right and sincere they looke no further any thing satisfieth them which will serve turne to keep them from perishing they have no holy aspirings nor godly covetous desires after the best things and the best of the best God is willing and hath promised to give us not only good things but the best things Psal 81.16 He should have fed them also with the finest of the wheat and with honey out of the rock should I have satisfied thee 't is a mercy to have wheat but the finest of the wheat and honey out of the rock not ordinary honey but the best honey the purest honey are greater mercies We by our sins deserve that God should as the Prophet speakes Isa 30.20 give us the bread of adversity and the water of affliction that is either that he should give us adversity in stead of bread and affliction in stead of water or that he should feed us with the coursest bread with huskes and bran and give us bitter waters the waters of Marah to drinke yet he in mercy gives us pleasant bread and wel-tasted water yea were we better he would give us the best bread the finest of the wheat and our cup should be sweeter to us then the sweetest honey The reason why we have not of the best is because we are no better Yea God now gives us not only good things but the best of good things even himselfe his Son and Spirit who are best of all O how excellent is this loving kindness therefore let us not only look after good things but the best of good things to honour God and lift up his name to the highest in this world Let us labour to know and doe the best things and give God our best services and purest praises even the male of our flocke the first-borne the strength of our whole soules To these highest attainments Elihu perswades those wise and knowing men promising to joyne with them in that search Come let us beat out the business with diligence that we may at last chuse Judgement and know among our selves what is good what is best JOB Chap. 34. Vers 5 6 7 8 9. For Job hath said I am righteous and God hath taken away my Judgement Should I lie against my right my wound is incurable without transgression What man is like Job who drinketh up scorning like water Which goeth in company with the workers of iniquity and walketh with wicked men For he hath said It profiteth a man nothing that he should delight himselfe with God THe Preface hath been dispatcht the context of these five verses containes the whole charge or bill of complaint drawne up by Elihu against Job consisting of many particulars This charge is double The first part whereof is contained in the 5th and 6th verses the second in the 7th 8th and 9th verses In the first charge he alledgeth foure things against Job two in the 5th verse and two in the 6th The two things alledged against him in the 5th verse are First That Job insisted too much upon his owne righteousness Job hath said I am righteous Secondly That he reflected too boldly upon the righteousness of God yea that upon the matter he had accused God of unrighteousness or injustice God hath taken away my Judgement Vers 5. For Job hath said I am righteous That 's the first charge Job hath said Elihu gathers up and collects those passages of Jobs complaint which he found most faulty and layeth them as we say in his dish Job hath said we may well remember and he cannot deny it for he hath said it not once only but often not lightly but seriously and assertingly I am just or righteous that is I have sufficiently shewed my innocency and the equity of my cause but I am not permitted to declare and hold it forth in such a way as I would before my Judge yea the Lord proceedeth with me not in the ordinary way of Justice but being above law afflicts me at his pleasure though I am innocent This is the summe of what Job said as often as he hath sayd I am righteous The first particle which we render for imports Vocabulum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia certitudinem et firmam asseverationem hic importat q.d. profecto equidem
were as not false so not favourable collections from what he had spoken And he had but a poore remedy left to say he did not meane them so Take heed what you speak words are usually judged as others understand them not as you mean them Indeed charity doth always incline to the best construction and will not interpret that ill which may beare a better interpretation But who knoweth whether his words shall alwayes meete with a charitable interpreter our words doe not often meete with just and equall ones Nothing indeed is more common with uncourteous hearers then to misconster those they heare or to judge of what is spoken rather as it may be taken to the speakers hurt and defamation then their owne profit or instruction And therefore though I would advise every hearer to use as much charity as may be yet I would also advise every speaker to leave as little as may be to the charity of his hearers Thus much of the first part of the charge in these foure sayings In the three verses following Elihu prosecutes the charge and standeth in admiration as here at the sayings of Job so there of his doings JOB Chap. 34. Vers 7 8 9. What man is like Job who drinketh up scorning like water Which goeth in company with the workers of iniquity and walketh with wicked men For he hath sayd it profiteth a man nothing that he should delight himselfe with God THese three verses containe the second charge or accusation which Elihu had drawne up against Job And in it we may distinctly consider First the forme of it Secondly the matter of it The forme of it is by way of question What man is like Job The matter of it consists of three heads First That he was a man of a scornfull spirit towards others or that he had subjected himselfe to the scorne of others What man is like Job which drinketh up scorning like water Secondly Elihu chargeth him as having fellowship with men of a vaine and offensive conversation v. 8th Which goeth in company with the workers of iniquity and walketh with wicked men Thirdly He chargeth him which is indeed the ground of the former That he was a man not only of unsound but of blasphemous principles and opinions v. 9th For he hath sayd it profiteth a man nothing that he should delight himselfe with God This 9th verse is the proofe of the eighth For some might enquire How doth it appeare that Job goeth in company with the workers of iniquity and walketh with wicked men Elihu answers It appeareth by his words or from his owne mouth For he hath sayd it profiteth a man nothing that he should delight himselfe with God And if a man once judge that there is no profit in the wayes of God he thereby declares his consent to the wayes of the wicked That 's the summe of the charge and these the parts of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non pro quolibet homine sumitur sed pro claro sepiente Vers 7. What man is like Job The word rendred man doth not signifie every ordinary man but a great or wise man a famous or a powerfull man What great or wise man is like Job Possibly some may be found among the dreggs of the people or among the common sort like himselfe but among men of honour and reputation for wisdome surely there are none to be found like him Yet some take it out of the strictness of the original word for a man of the lowest or meanest condition What man is like Job that is no man no not of the meanest degree is like him And so the question may be carryed under a threefold notion First As a vilifying question What man is like Job Who is there that hath but the name and face of a man that would doe or speak things as he Job in this matter is worse then any man then the worst of men He acts and speaks at a lower rate of prudence and piety then many if not then any of the lowest among the sons of men Secondly We may look upon it as an angry passionate question a question carrying in it highest indignation What man is like Job who so vaine rash foolish and inconsiderate as he I have scarce the patience to speake or think of him Thirdly We may take it as an admiring question What man is like Job It is a thing unheard of even a stupendious prodigie that a man should be or doe as Job All sorts of men abstaine from or decline yea scorne scorning 't is a thing so unbecoming man but chiefly they that are great noble and honourable such as Job hath been in his time yet he is turned scorner As if he had sayd Who hath heard the like was there ever such a man heard of who either used such scornfull language against others or layd himselfe so open to the scorne and contempt of others What man is like Job Who drinketh up scorning like water That 's matter of admiration Elihu might have found out many other matters wherein Job had no fellow no parallel scarce any like him in the world who so afflicted so humbled so broken so deserted by his owne relations so vexed with friends and comforters like Job But he doth not put the question upon his sufferings but upon his sin What man is like Job who drinketh up scorning c. Drinking is here used metaphorically and so likewise are eating devouring and swallowing up often used in Scripture to denote that which is done to be done with much greediness and with a kind of delight And whereas there is a threefold measure or degree of drinking First soberly or for necessity Secondly plentifully or for moderate delight Thirdly excessively or for drunkenness and the satisfying of a lust This third seemeth to be here intended even an excessive drinking of scorne till he was as a drunken or mad-man with it or as we say mad drunke For the text saith What man is like Job who drinketh up scorning He doth not only tast it a little and sip at the scorners cup but drinks it up to a drop or to the bottome He drinketh up scorning Quis ita ridetur et sannis exxipitur ut Job bibit subsannationem id est subsannatur Drus Significat Jobux ad se ridendum omnes provocare cum talibus sermonibus utitur Merc And that 's a strange kind of drink one of the worst if not altogether the worst of Natures brewing Scorning may be taken 2 ways either passively or actively some take it in a passive signification What man is like Job who drinketh up scorning like water that is who is so scorned or who subjecteth himselfe to the scorn of men as he hath done What wise or discreete man did ever lay himself so naked so open to contempt as he or who like him would render himselfe so ridiculous such a laughing stock to all his hearers who are but rationall and
used as flaggs of pride and vanity nor doth pride appeare so much in praising our selves though there it appeareth much as it doth in scorning others Proud scorner is his name And as the scorner is a proud despiser of others so a quarrelsome contender with others and till he is separated from men there is nothing but separation no peace among men Prov 22.10 Cast out the scorner and contention shall goe out yea strife and reproach shall cease which plainly intimateth that strife cannot goe out till the scorner be cast out And therefore Solomon Pro 24.9 calleth the scorner an abomination to man Thus the Scripture sets the scorner among sinners of the chiefest rank and first forme I may say he is of the first three if not the first of that three Therefore take heed how ye drinke scorning especially take heed it be not your mornings draught for as it comes from the heart so it will fly up into your head and unfit you for any good worke at least that day Againe from the similitude here used to drink up scorning like water which as hath been shewed holds out the readiness and connaturallness of an action unto him that is charged with it Note The more easily any one sinneth the greater is his sin It is best to come hardly off in sinning and when it goeth hardly downe Many sin as easily as they eat or drink They eat up my people as bread saith God Psal 14.4 that is as we say they make no bones of it there 's nothing stickes in their throats nor troubles their conscience Where sin lives altogether unmortiâ—â—ed in any man it doth so in every meere naturall or unregenerate man 't is no more to him to sin then it is either to live or to eate and drink for the maintaining of life But they shall feele sorest paines for sinning who have sinned with greatest ease they shall drinke dammage by scorning like Gall and Wormewood who have drunke scorning like water Elihu having thus taxed Job with scorning at good men proceeds to tax him with overmuch freedome and familiarity with evill men Vers 8. Which goeth in company with the worâ—â—â—s of iniquity and walketh with wicked men Noscitur ex comite c. As if he had sayd you may know what he is by the company he keepes He goeth in company with the workers of iniquity or he associates and puts himselfe into the society of the workers of iniquity Elihu doth not say he dwelleth among the workers of iniquity The best man in the world may dwell among bad men Let dwelt in Sodome We must goe out of the world if we will not be among the wicked the world is every where full of the workers of iniquity But saith he he goeth in company with them Which intimates the activenes of his spirit with them yea the election of his spirit or that he chose their company Though a good man may be in the company of the wicked yet he doth not choose their company He is not of their body of their society or gang A wicked man doth not content himselfe to be among the ordinary sort of sinners he is for and best likes the worst of sinners workers of iniquity All are sinners naturally but some are sinners artificially they study sin they contrive and plot mischiefe They devise iniquity upon their beds saith one Scripture They weave the spiders webb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith another Here 's artificiall sinning The Greekes call such sin-workers and crafts-men in evill I have had occasion to speake of these from other passages of this Booke Here Elihu to highten the charge against Job saith He goeth in company with such or chooseth such kind of company the workers of iniquity And walketh with wicked men As our holinesse is expressed by walking with God so our sinfullnesse by walking with wicked men To walk with God is all the commendation of Enoch who was so holy on earth that God tooke him up to Heaven Gen. 5.22 He had this testimony faith the Apostle Heb. 11.15 before his translation that he pleased God To walk with God is to please God or to give up our selves wholly to God Can two walk together except they be agreed is the Prophets question Amos 3.3 They who walke together are supposed to have one will as they are seen to have one way What God willeth they will and what God willeth not they will not who walk with him To walk with wicked men implyeth an agreement with them and a conformity to them as being of their fraternity company and livery They that walk with wicked men declare their familiarity with them or that their mind and manners are the same The Apostle tells the Corinthians 1 Cor. 3.2 Whereas there is among you envying strife and divisions are ye not carnall and walk as men that is as men in their naturall and sinfull condition walke Though ye are spirituall in your state yet ye act as carnall men Now as it is sinfull for a godly man to walke as a man or according to man as our Margin hath it for he should walk as God so it is much more sinfull to walk with wicked men or according to the worst of men Thus the Apostle describes the conversation of the Ephesians before conversion Eph. 22. And you hath he quickened who were dead in sins and trespasses in which sometime ye walked according to the course of this World That is according to the tide current and streame of the times and places wherein ye lived Qua itur non qua â—undum Man naturally doth not walk where he ought to goe but where he seeth the most goe He is led by the worst of examples such are the examples of the most or of the many rather then by the best of rules It is our duty and it should be our delight to walk with those who delight in the Law and in the way of God David saith of his deceitfull friend but reall enemy Psal 55.14 We walked unto the house of God in company As if he had said time was when he and I were as if he had been I both of us but one in that one thing necessary the worship and service of God It is a good argument that man hath an heart for God who walks with good men in the wayes of God To converse much with or to be much in the company of good men is a probable signe of goodnesse but when we walke with them to the house and worship of God or converse with them in the dutyes of holinesse this is a great though no infallible argument of goodnesse And to be sure to walk with evill men especially to joyne with them in doing evill is an argument that the man is evill Therefore Elihu may seeme to bring a demonstration against Jobs godlinesse that he intended it not so I shall shew afterwards but I say he seemes to say so while he saith
Job walketh with wicked men The Hebrew Phrase used in the Text is more then as we expresse wicked men we may render it men of wickednesse the Scripture calleth those men so who are as it were transformed into wickednesse or formed up of wickednesse As some men are so witty that we call them men of wit and others so judicious that we call them men of judgment as some are so skilfull and cunning that we call them men of skill and cunning so some are so wicked that the Scripture calls them men of wickednesse even with these very dregs of mankind it seemes Job consorted He goeth in company with the workers of iniquity and walketh with wicked men But here it may be questioned was it indeed so with Job or was Job such a man as he is expresly charged to be both in this and the former verse Did Elihu judge him a scorner a companion of the workers of iniquity and a walker with men of wickednesse Doubtlesse that 's not Elihu's scope or intention nor could he imagine that Job in strict sence was either a scorner of good men or chose the company of wicked men And surely all that knew Job could certifie upon their knowledge that he was a man of a gracious spirit and unblemisht life that he loved good men and sweetly conversed with them and therefore was farre from closing with deboyst companions or men of a profligate spirit Why then doth Elihu speak thus or spake he the words of truth and sobriety while he spake thus I answer this forme of speaking doth not alwayes import a likenesse of conversation and disposition as sometimes it doth Prov. 1.11 15. Come with us and cast in thy lot among us let us all have one purse My son walk not thou in the way with them refraine thy foot from their path that is doe not hearken to the call of those workers of iniquity Here in the Text to goe in company with the workers of iniquity and to walke with wicked men notes only the doing or speaking that which carryeth some likenesse to them not a being altogether like them A man is said to goe and walke with others when he speaks or doth that which seemes to suite and favour their principles opinions or practices though in truth they are the abhorrence of his soul Elihu durst not could not assert directly and properly that Job who was a man famous for piety in the dayes of his prosperity and who in his affliction had not the least degree of ability or opportunity for it walked with wicked men But because in the anguish of his soul he spake sometimes intemperately of the dealings of God which is the guise spiriâ— and common language in such cases of wicked and ungodly men therefore he chargeth him as symbolizing or complying with men of wickednesse So that when Elihu saith he goeth with wicked men he doth not accuse him for keeping bad company in his prosperity but with speaking hardly of God in his adversity as ungodly men use to doe when they are under his hand He doth not say you upon such and such a day kept evill company and conversed with men of wickednesse but you have spoken much like the wicked in the day of your calamity That this was his scope appeares plainly by the proofe of this charge which is also a new charge vers 9. For he hath said it profiteth a man nothing that he should delight himself with God Elihu doth not say Job walketh with wicked men for we have seen him in their company and he hath been as vaine and wicked as they But his proofe that Job walked with the wicked was from his words For he hath said it profiteth a man nothing c. This is the language of the wicked thus they use to speak about the wayes of God and Job hath spoken thus therefore What man is like Job that drinketh scorning like water which goeth in company with the workers of iniquity and walketh with wicked men I need not stay here to shew how great an evill it is to keepe evill company for that was not the sin which Job was accused of Yet from the letter of the Text Note first To associate with wicked men or to chuse wicked men for our company is the mark of a wicked man A godly man may be among wicked men but he doth not chuse their company He while with them is as Lot was in Sodom his righteous soule is vexed A godly man is among wicked men as his graces are among his corruptions as his humility is with his pride his faith with his unbeliefe these are all in his soul at once but his faith doth alwayes strive against his unbeliefe his humility opposeth his pride his grace of self-deniall resists his self-seeking his meekness his passions and his patience the unquietness of spirit A godly man is pained in the company of wicked men as David was Psal 120.5 Woe is me that I sojourn in Mesech and dwell in the tents of Kedar David was there but he did not delight to be there To associate with the wicked is proper to the wicked The Apostle gives that caution Eph 5.11 Have no fellowship with the unfruitfull works of darkness but rather reprove them Seeing the works of darkness are unfruitfull of any good it must needs be bad to have followship with them As we must not at all joyn with wicked men in spirituall communion or Church-fellowship 2 Cor 6.14 Be not unequally yoaked with unbelievers for what communion hath light with darkness and Christ with Belial c. Come out from among them and touch no uncleane thing So we should have as little civill communion or fellowship with them as we can and when we are necessitated to have civill communion with them we must utterly avoyd all sinfull communion with them that is communion with them in their sins It is both a shame to Gospel profession and a great offence to the sincere professors of the Gospel when they who professe it are much in the company of the workers of iniquity and walke with wicked men Secondly From the matter of the charge Observe While godly men behave themselves like wicked men they may be sayd to goe in company with them This heavy charge falls justly upon them whether they demeane themselves in their affliction as Job in some sort did like the wicked or in the dayes of their fullness and prosperity If we speake or doe like wicked men we have our amends in our hands if we are numbred with them though we are not really of their number Some good men when they have got much of the world about them make but an ill use of it Are wicked rich men proud so are they in a great measure you may see vanity in their houses and superfluity upon their tables as if they also were making provision for the flesh to fullfill the lusts thereof Now if a godly man when
up to Satan or a putting him into the very power of the devill for a time 1 Cor 5.4 5. it is the end or designe which makes this lawfull our business in the ministry and in all Church-administrations is to put soules out of the power of Satan to rescue them out of the hand of the devill to recover those that are led Captive by him at his will yet saith the Apostle Deliver such a one unto Satan put him into the devills hands for what end For the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus This makes the prayer or act of the Church lawfull because the intendment is the destroying of that which ought to be destroyed or to destroy that in man which will be the destruction of man his flesh his lust his pride his covetousnesse his wantonness For the destruction of this flesh deliver him to Satan that the Spirit may be saved in the day of the Lord Jesus Thus we may pray and wish for affliction upon others but 't is a prayer which must be managed with a great deale of caution lest our prayers to God in that kinde be found ill wishes to men That which Elihu had in his thoughts when he desired Job might be tryed to the very end was that he might be prevented from going on in the way wherein he was to the end Yea I conceive a man may pray for afflictions upon himselfe rather then he should goe on in a course of sin or when he findes that other wayes and means which God hath used with him have not been effectuall to subdue his corrupt heart to mortifie his lusts and to bring him off from a course of sin but that as it is sayd in the next verse he is in danger of adding rebellion to his sin A godly man had much rather that God should make him poore sicke weake and nothing in this world then let his corruptions have dominion over him He desires rather God should take the world quite out of his hand the◠that the world should get into his heart or be as fuel to feed and enflame his lusts Thus Elihu desired that Job might be tryed Bono ipsius optat hoc non odio aut malevolentia Drusi because tryalls by affliction are for our purging refining and bettering Love was the roote of this wish nor hatred or ill will Let Job be tryed to the end Why we may take the latter part of the verse for a reason why as wel as for the matter about which he would have him tryed Because of his answers for wicked men Propter responsiones communes cum hominibus improbis Bez Tanquam unus è numero virorum vanorum Pisc Let him be tryed concerning those words which he hath spoken in common with or after the manner of vaine men He hath spoken words wherein he seemes to comply with wicked men to say as they say to consent with them and to be of their opinion this was charged upon him directly by Elihu at the 8th verse of this Chapter What man is like Job who drinketh up scorning like water which goeth in company with the workers of iniquity and walketh with wicked men that is though Job in his conversation or carriage of his life hath not yet in this discourse he hath strengthened the hands of wicked men or confirmed them in their opinion speaking so much of the heavy pressures of God upon him and desiring to often to come to a hearing as if he had some wrong done him We are not to understand these words of Elihu Because of his answers for wicked men As if he charged Job to doe so directly or as if he had formally taken upon him to plead or advocate the cause of wicked men we are not I say to understand him so grossly nor had it been true to say that Job opened his mouth or spake thus for wicked men but his meaning is he hath spoken such things as in common apprehension seeme to comply with the opinions of wicked men or with the speeches which they use when they are like him in a troubled condition Or againe Because of his answers for wicked men that is that he may acknowledge the answers he hath given are not such as doe become a godly man but rather savour of such a spirit as unbroken proud persons hold forth in the time of their affliction who are never pleased with but alwayes complaining at divine dispensations Lastly These words Because of his answers for wicked men may possibly have this sence Because he hath spoken such things as may serve the turne of wicked men for answers or as if he would instruct them what to answer when at any time they are under the hand of God He may be sayd to answer for another man who any way prompts him how or what to answer And while a good man speakes amisse in any case he teacheth yea and encourageth bad men to speake so too Yet I rather incline to the first interpretation that Elihu would have Job tryed because his answers were such as it might be judged he had taken wicked men for his patterne in giving them and not as if in them he had given a patterne to wicked men Hence note First A good man may sometimes act the part of a wicked man or he may speak like wicked men as if he were one of them Though his state be as different from the state of wicked men as light is from darknesse or as sweet from soure or white from black yet as to some actions or speeches he may beare a resemblance to them Good men and bad men doe as I may say enter-common in many things a wicked man whose heart is nought who is yet in an unregenerate estate for I meane not by a wicked man him only that is flagitious a murderer a whoremonger a drunkard but a wicked man is any one that is unregenerate whose heart is not yet changed Now I say a wicked man may speak and doe many things like a godly man he may heare the word and pray and performe outward duties which are like and are take them materially the same which godly men performe Thus he enter-commons with godly men and this is the case of all hypocrites who make a pretence of religion when they have no acquaintance with the power of it And thus through temptation and in some very burthensome afflictions a godly man may speak as a wicked man such hasty rash provoking speeches may passe from him as proceed from the ungodly only here is the difference those evill speeches or actions proceed from the state of the one and only from the temptation of the other Secondly From the phrase or forme of speech in which the originall expresseth wicked men The words are Men of wickedness or iniquity As if it had been sayd the worst of wicked men This shews us what man naturally is he is a
sent to destroy 362. How the Angels come to know the mystery of the Gospel 408 Anger full of heate 10 11. Anger in the cause of God is good 15. Anger prevailes most in those who have least reason 27. They who give counsel must bridle anger 28. We should see good reason to be angry before we are 40 Answer unlesse we answer home we give no answer 82. A fourefold way of answering 232 233. Apostates who are so 620. Apostacy or turning back from God 700. Apostates grow worse and worse every day 705 Archimedes much transported with joy and why 85 Arrow put for a wound 525. Two sorts of arrows 525 Attention the best men may need to have their attentions quickned 551. B Barachel what that name signifieth 11. Behold a fourefold use of it in the Scripture 460 461. Behold to behold taken two wayes in Scripture 658 Belial what it signifieth and who may be called Belial 622 623 Bernard his description of an Opinionist in his time 115 Best not barely good but the best things to be looked after and chosen 508 510 Binding the great use of it for healing 608 Bladders wicked men how like them 691 Blindness spirituall or of the understanding to be smitten with it how sore a judgement 699 Boasting man is very apt to boast of himselfe 83 84 Man is apt to boast in the evill he doth much more of the good he doth 84. His boasting of wisdome 85 Bones what they are to the body 337. Paine in the bones grievous 337 338 Breath and spirit their difference 590 C Call of God it is dangerous to refuse or not hearken to his first call 268 Cato his answer to a voluptuous person 505 Change or turning of a man into another man twofold 55 Changes God can quickly make the greatest changes both in naturall and civill things 418 Charities done rightly produce a great encrease 566 Chastisements are documents 340. What properly a chastisement is 789. Chastisement is for amendment 797. When God chastneth us we should promise amendment 797. In what sence we may promise being chastned to offend no more 798 Chirurgion three things required in him answerably those three in those who would cure the soule 101 Christ remembrance of his humbling himselfe a great meanes to humble us 325. Christ the Angel of the Covenant 371. We must have union with Christ else we can have no benefit by him 429. Christ the only hiding place for sinners 672. Sinners under a fourefold consideration may hide themselves in Christ 672 Churches of the Gentiles to be warned by the severe dealings of God with the Church of the Jewes 697 Chusing or chusing of Instruments how it differs from Gods 61. Chusing or election what it is 506. The chusing of judgement what 506. It is not enough to know or doe good unlesse we chuse it 509 Clay that all men are clay how it should worke 187 Comforts the best in the creature vaine 347 Company to chuse ill company the signe of an evill man 538 543. To be much in the company of good men a signe of goodness 540. In what sense a good man may be sayd to goe in company with evill men 541 542 Condemnation supposeth a man to be wicked 29. To condemne and make wicked the same in Scripture 29 30 31. Condemnation out of our owne mouth must needs stop the mouth 196 Condemne to condemne those whom we cannot answer how sinfull 29 30 31. To condemn God the great wickedness of it and in what sense many doe it 618 619 Conditional acts of grace 398 Confession threefold 445. Sin must be confessed 449. Whether a generall confession be enough 449 Confidence or trust in man a strong argument against it from mans weakness 600 Conviction what or when a person may be sayd to be convinced 78 79. Three great convincers shewed 80 81 Conversion the worke of God not of man 89 Consideration what it is 707 711. Not to consider the wayes and word of God very sinfull 713 714. The duty of consideration prest 717 Corruption doth not prevaile upon the dead body of man till the fourth day 328. Corruption why sin is so called 797 800 Courtesies They watch for a discourtesie who aske courtesies of us beyond our power 210 Croesus the answer which the Oracle gave him ambiguous 160 Cry of the oppressed will goe up to God 718. Their affliction hath a cry though they cry not 719. They are the worst of wicked men who cause the poore to cry 720. God graciously heareth the cry of humble oppressed ones 722. Vide oppressed D. Darkness twofold 666 Death is a going downe to the pit 402. Sickness hath a tendency to death 402. When man dyeth he is gathered to God 593. Death is called a gathering in a threefold sense 594. No man hath priviledge against death 597. Death of two sorts 639. Death of any sort may befall all sorts of men 640. Death comes suddenly upon many men and may upon all men 640. Violent death sweepes away many in a moment 641 Declining how a good man may decline and grow worse 860 Deferre God sometimes deferrs to doe his servants right 520. Deferrings are very afflictive 520 Deficiencies of the best men two wayes to be considered for their humbling 323 Delaying dangerous though God be patient 467. Delayes in business may be no stop of it 483 Delighting in God what 545 546 Deliverances of five sorts 399. Deliverance is from God only 403. God conveighs deliverance by man or meanes usually 403. Our deliverance from sin is costly 410. Deliverances are obtained three wayes 410 411. Temporall deliverance by Christ also 412. Great deliverances give us a new life 470 Despayre of the end puts an end to endeavour 6. Despayre in creatures yet hope in God 528 Destruction in whose destruction God hath pleasure 811 Devills sin and condemnation what 86 Diadumenus his resolution 12 Differences what hinders the healing of them 483 484 486 487 488 Diligence how it makes rich 635 Discontent the Devills sin 59 Diseases and death not farre asunder 360. Diseases are destroyers 365. Diseases at the command of God 400 Displeasure of God renders all outward comforts nothing to us 348 Disputing tough and hard worke 3 Disputation the true law of it 193 Drawing and withdrawing two gracious acts of God towards man 299 Dreame what it is 280. Naturall dreams caused foure wayes 281 Diabolicall dreames 282. Divine dreames five messages upon which they are sent 282 283. It hath been the use of God to reveale himselfe by dreames 285. Five reasons why God revealed himselfe in dreames 286. Dreames the way of Gods revealing himselfe to the Church of old 287. Luthers prayer about dreames 288. A profitable use may be made of dreames at this day 289 Drinking what it signifieth in Scripture 533. A threefold measure of drinking 534. To drinke scorning like water what it imports 535 Dust in what sence all men are but dust 598. Humbling
of man what it is and how shewed him 384 385. Many good men see not their owne uprightness 385. What the uprightness of our state is and what the uprightness of our life shewed 386 387. Caution to Ministers about shewing man his uprightness 389 W Waiting on man in three cases necessary 35. Waiting imports three things 74 Walking with God what 539 706 707. Walking as man what 539 Warnings God gratiously gives them once and againe 270. We have no ground to expect frequent warnings 271. No man knoweth how oft he shall be warned 272. Warnings by words being neglected blowes follow 339. The punishments of others should be our warnings 697. 698 Water to drinke iniquity like water what it signifieth 536 Wayes of a man twofold 657. Wayes of God twofold 707. Wayes of God not regarded by wicked men 713 Not to consider the wayes of God a great sin 713 Wicked men they who doe like the wicked shall be dealt with by God as wicked men 693. The same word signifies to be wicked to condemne and trouble why 726. A good man may in some things and at some times act and speake like a wicked man 855. Every man naturally is wicked yea a man of wickedness 855 Will man hath not only a weakness but a wound in his will 278. The will of man is naturally bent against the wayes of God 709 710. Will more then the action alone 544. The will of a naturall man is weake against the doing of evill and for the doing of good 827. Two proper acts of the will 834. Man would have all things goe according to his will 835 That man would have his will shewed in foure things 836. The sinfullness of desiring things to be after our mind or will shewed by a threefold evill spring of it 837. The absurdity of desiring to have our will 838. God will not give man his will 839 Wise a man wise in his owne eyes hard to be reduced 4. Greatness of birth or place can make no man wise 63. None are so wise but they may learne more wisdome 490 497. Nothing is worth the learning but makes us truely wise 490. A wise man how distinguished from a man of knowledge 495. The wise will heare as well as speake 496 497 Wisdome twofold 47. Wisdome most probably to be found in old men 47 48. Wisdome or understanding is the gift of God 53. Man apt to be proud of that which he calls wisdome 85. What that wisdome was which our first parents sought 86 Two reasons why there is such a temptation in wisdome to pride 86 87 True wisdome consists chiefly in two things 489 490. Spirituall wisdome is the best lesson 491. Wisdome is the savory knowledge of things 500. The beginning of true wisdome 607 Wish how we should be and doe according to the wish of others 181 Witness to beare false witness against our selves very sinfull 523 Word of God is fitted for all sorts and sizes of men 497. They who turne from the word of God turne from God himselfe 704. The not minding of the word of God is the cause of all wickedness 710 711 Words strayning of words of two sorts 16. Words well meant may sometimes justly fall under an ill interpretation 27. Words should be well weighed before they be uttered 76 Words acceptable to be sought what they are 77. Our words should be well ordered like an Army c. 95 96. An idle word what 145. Hard words as grievous as blowes 192 Not to offend in word a great poynt of perfection 208. Words of good men often worse then their meanings 529 547. Inconsiderate words render us obnoxious to severest censures 548. Words multiplyed seldome without sin 862 863 Worke of a man and his way how they differ 563 Workes in what latitude to be takeâ— when it is sayd God will render them to us 561. Every man shall have according to his workes 563 Two objections against it answered 564 565. Severall inferences from it 566 567. Workes of God to speake unduely of them is to speak against God himselfe 861 862 Workes of God to be deeply considered 463. Workes of God perfect or he will perfect his worke 466 Workes of God called his wayes 708. The plainest workes of God have many wonders in them 716 Workers of iniquity who 668 World a twofold disposition of it 577 Wound without transgression how to be understood 526. The wounds which God makes cannot be healed by any medicines but his owne 527 Wrath of God makes quick dispatch with sinners 137. Wrath of God appeares highly against man when he saith I will not pardon 814 Y Yoke they that will not beare the yoke of Christ shall never have any benefit by his crosse 623 Young men should shew respect to their elders 37. Young men apt to run into mistakes 43. What young men say or hold is not to be despised because of their youth 68. Old men when and how to be preferred before young 69 Youthfull lusts which 44 Z Zeale should kindle for the defence of truth 113 A TABLE OF Those Scriptures which are occasionally cleered and briefly illustrated in the fore-going EXPOSITIONS The First Number directs to the Chapter The Second to the Verse the Third to the Page of the BOOKE Chap. Vers Page Genesis 3. 17. 475. 4. 10. 721. 4. 13. 804. 6. 3. 468 271. 6. 5. 658. 6. 8. 392. 6. 12 13. 350 328. 6. 17. 595. 18. 25. 571 559 554. 20. 5 6. 298. 25. 21. 421. 33. 10. 729. 39. 22. 463. 42. 16. 88. 44. 17. 554. Exodus 4. 10 11. 57. 7. 23. 588. 12. 23. 362. 16. 21. 181. 23. 20. 371. 25. 10 17 21. 406. 25. 30. 435. 32. 23. 299. 34. 6 7. 810. Leviticus 10. 1 2 3. 862. 19. 32. 37. Numbers 14. 34. 215. 20. 12. 258. 20. 24. 594. 23. 21. 451 218. 25. 4. 695. Deuteronomy 1. 16 17. 123. 21. 15 16 17. 612. 25. 1. 30. 29. 19. 829. 32. 4. 557. Judges 2. 17. 707. I Samuel 2. 3. 660. 2. 9. 732. 3. 1. 379. 7. 2. 741. 10. 6 9 11 12. 55 56. 12. 3. 769. 15. 23. 859. 15. 29. 851. 26. 8. 267. 28. 19. 160. II Samuel 2. 22. 730. 3. 36. 251. 5. 20 21. 135. 12. 13. 396. 12. 31. 330. 23. 3. 614. I Kings 11. 9. 273. 17. 12. 270. 21. 13. 627. 622. II Kings 6. 10. 271. 10. 16. 84. 16. 3. 330. II Chronicles 16. 8 9. 661 657. 16. 9. 664. 32. 25 26. 309. 34. 28. 594. Esther 4. 14. 117. Job 5. 6. 91. 7. 11. 327. 11. 12. 86. 37. 11. 395 38. 36 53. Psalmes 1. 1. 537 1. 2. 714. 2. 12. 134. 4. 6. 727. 4. 8. 749 5. 3. 178. 5. 5. 462. 7. 5. 329. 7. 8. 19. 8. 2. 61. 9. 18. 724. 9. 16. 696. 10. 4 5. 706. 10. 11. 670. 10. 14. 717. 10. 3. 84. 10. 5. 601. 11. 4. 657. 13. 1. 728. 14. 4. 538. 16. 8. 140. 16. 10. 328. 16. 11. 727. 17. 14. 364. 18.