imponuntur Hieron in Proaem Comment in lib. Mich. as prophecying or hoping at least they will really be what they are in name or what their names promise One of the Ancients reports this practice of the Ancients We give names saith he wherein we hold forth our wishes and desires and pray to God that our children may answer the signification of their names Many Scripture-names have mysterious meanings in them Hosea signifieth a Saviour his parents therein prophecying as it were and shewing their faith that he would be a Prophet and prove instrumental for the salvation of others Obadiah signifieth the servant of God his parents gave him that name we may suppose hoping he would and wishing he might be a faithful servant of God Zachariah signifieth the memery or remembrance of God his parents earnestly desiring that God would both remember him which is all mercy to man or that he might alwayes remember God which is all duty to God Remember now thy Creator in the dayes of thy youth that is perform all duty to God Nomina erant quasi omina vel monita vel vâ—ta rei futurae We see then it hath been usual among godly parents to give significant names to their children either that they might be minded of the mercies of God to them or of the duties which they were to perform to God I shall only adde for the close of the point this short admonition to all to women especially because the Text speaks of them that As it is useful and usual for parents to give good names to their children so children should have a gracious ambition to make good the signification of their names What will it advantage a man to be called John which signifieth grace if himself be graceless or to be called Obadiah which signifieth a servant of God if he neglect to serve God or to be called Zechariah which signifieth the Remembrance of God if he forget God Again what will it benefit a woman to be called Susanna which signifieth a Lilly a beautiful flower if she be not like that lilly among thorns the Church Cant. 2.2 but only a lilly in the wilderness of this world What will it benefit a woman to be called Tamar which signifieth a Palm-tree tall and strait if her self be of a low base and crooked diâ—position 'T is better to be a crooked shrub in bodily stature than a tall strait Palm-tree with a crooked mind and a low spirit To be named Jemima as fair as Day to be named Kezia as sweet as spice or perfume to be called Keren-happuch as beautiful as the very horn of beauty what will it advantage any women unless they have real vertues and gracious qualities answering these names Yea these names will be real witnesses against them at last and fill their faces with shame To profess our selves to be or to have a name to be what we are not is to be deeply hypocritical and to bear that in our names which we are not nor take any care to be is highly disgraceful But when names are fulfilled in persons when men and women who wear good names are or do the good signified by their names how precious are their names and their memories how honorable And when the good or vertues of the three feminine names in the Text meet and center in the person of any one woman when Jemima the day-light of true knowledge and understanding is joyned with Kezia the perfume of reputation ascending from Keren-happuch store of beautiful graces put forth in the gracious actions of a spotless and unblameable conversation what Pencil is able to draw to the life the ravishing features of such a person Such I believe were those noble Ladies Jobs daughters named in the Text which was the joy of their fathers heart and the staff of his old age Thus much of the names of Jobs daughters and of the signification of them both in reference to the then present change of Jobs estate and the hope he had of their future good estate with respect to the beauty and gracefulness of their bodies but especially to the beauty and graciousness of their souls or minds Now as the beauty and vertues too of Jobs three daughters were implyed and wrapt up in their names so their beauty is plainly expressed in the next words Vers 15. And in all the land were no women found so fair as the daughâ—ers of Job and their father gave them inheritance among their brethren In this verse we have two things concerning Jobs daughters First The supereminency of their beauty Secondly The greatness of their dowry or portions bestowed on them by the bounty of their father The former we have at the beginning of the verse And in all the land were no women found so fair as the daughters of Job When 't is said in all the land we are to understand it of all the land of Vz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In ea quae sub coelo Sept. Tota terra est sub coelo hic autem restringitur ad certam Regioâ—em Drus Yet the Septuagint extend it to all lands all the world over rendring all under heaven but the word in the Original will not reach so far though the truth might But in all that land were no women or women kind as Master Broughton reads found so fair that is none were so fair as they The word found is to be taken as in that of Moses Exod. 35.23 Every man with whom was found that is with whom there was or who had blue and purple c. brought them And as in that which is spoken of Christ Phil. 2.8 He was found that is he was or appeared in the form of a man So Mal. 2.6 2 Chron. 19.3 For we are not to conceive that there was an inquiry or search made amongst all the women of the land of Vz who was fairest and that upon the return none were found so fair and beautiful as Jobs daughters The meaning is only this none were known so fair as they or they had no known Peers in fairness and this is a sufficient proof that those notable names were not given Jobs daughters without a cause either seen or foreseen at least desired the issue answering the desire In all the land there were none so fair as they There is a bodily fairness and a soul fairness The word into which we render the Hebrew signifieth properly the fairness of the face or body Non sunt inventae juxta filias Job meliores eis Sept. but the Septuagint translate it by a word signifying the souls fairness They say No women were found better than the daughters of Job Their goodness without question as it was far more excellent in it self so more contentful and delightful to him than their fairness But we may very well take in both as was hinted before namely that his daughters were excellent both for the one beauty and for the other Yet I conceive
life a blessing 1017. Why they before the Flood lived so long 1018. Six considerations shewing that long life is a blessing 1018. Long life in prosperity is a great blessing 1020 Light God the Author of it 118. Light wonderful in five respects 119 120. What light is hard to say 120. Light how useful 121. Light how comfortable 122. Eight Inferences from it 122 123. Light of the Gospel how great a mercy 125. Light swift presently spreads it self all over the face of the earth 130 131. Wicked men hate light 133. Light discovers 133 134. Light how it makes a change in things 136 Light where it dwelleth how answered by Geograâ—hers how by Astronomers 164. Light and darkness have their bound their appointed places 167. What is the place of spiritual light and darkness 167 168. Light and darkness whether natural or figurative are at Gods dispose 169 170. The work of God in ordering light and darkness is wonderful shewed several wayes 171 172. Four things considerable in the light 196. Light how parted 197 198. God dispenceth light where he pleaseth 198 Lightning at the command of God 262 Limbus patrum what 152 Line what the stretching of it forth signifies in Scripture shewed in four things 62 63 Lion he bears four resemblaâ—ces in Scripture 282 283. Lion is greedy of prey 286. God provides prey for Lions 287. Two Inferences from it 288 289 Locusts why so called 437 Love it ariseth from likeness 301. Love all duty must be done in love to God and man 918 919 Loyns girding of them what it imports 34. A fourfold use of girding the loyns 34 35 Lurdane who and why so called 36â— Lusts of sinners stick close together like Leviathans scales 736 M Majesty proper to Kings 567. God is full of majesty 570. What that should work in man 571 573. The majesty of God is from himself mans from God 574. Majesty of man little to Gods 575 Maker God loves to be owned as a Maker 633 Man to do a thing like a man what it signifieth 36. Man is vile and how See Vile Masters of two sorts 16 Mazaroth what 247 Meats several forbidden the Jews and why 467 468 Meekness in dealing with others an imitation of God 872 Merchants in Hebrew called Canaanites and why 675 Mercy prevails with sinners more than wrath 922 Mists alwayes accompanied with calms why 103 Money why expressed in the Hebrew by a word which signifies a Lamb or Sheep 971 Months measured by the Moon or Sun their difference 316 Moon the power of it upon earthly things 254 Morning God should have morning or early praises and services 88. Morning light why the clearest light is expressed by it seeing noon light is clearer 741 Mother-Father by whom God was so called and why 227 Mouth what meant by laying the hand upon it 521 Muscovia the sudden change there in the Spring 232 Musculus a little fish the Whales guide 676 N Names it is a duty to give names to our children 999. Parents do well when they give names to their children which may mind them of the providence of God to them 1003. It is good to give names exciting to duty and vertue 1005 Nature course of nature keeps time constantly 117. Nature is content with a little 335 336. It is hard to change nature 360 Neck stiff-neck what it signifies in Scripture 745 Neesing what and how caused 739. Neesing a good sign of two things 739 Neighing of a Horse like thunder 432 New-birth see Birth O Obedience we should yeild ready obedience to all the commands of God 263. Full and compleat obedience what 913. We must obey without disputes or delays when God commands 915. The manner as well as the matter of obedience what 918 Occasion we should be watchful over that which hath been an occasion or instrument of sin 521 Oecolampadius his dying speech about light 168 Old age when a blessing 1019. Old age usually accompanied with many infirmities 1021. God can make old age comfortable 1021. Old age and death cannot be far asunder 1027. Some old men would be young again 1030 Omnipotency of God or that he can do all things how to be understood 790. Gods omnipotency limited by his will Inference from it 796. That God can do whatsoever he willeth a two-fold use of it 797 Opportunity a gate for action 457 Orion the nature of that constellation 241 242 Ornaments and Jewels may be worn 974. Four cautions about wearing them 974 Ostrich five ways described 385. Ostrich why expressed by a word which signifies a feather 393. The eveâ—ness of her feathers the embleme of justice 395. The Ostrich resembles a hypocrite in five things 395 396. That the Ostrich a foolish bird hath such fine feathers three inferences from it 398. Her eggs great and useful yet she careless of them 400. Some give two reasons why she leaves her eggs in the dust which agree not to the text 401. Her eggs many 405. How she is hardned against and hardneth her young ones 405. The Ostrich how said to be without fear though a very fearful creature 411. Ostrich hath little brain and is very deaf 414 415. Her swiftness in running a Proverb 419 P Pagan may deny Christ but cannot deny a God 722 Pain and sorrow in the creatures bringing forth young an effect of sin 320 Pambo his confession about keeping the tongue 521 Patience of God 185. Patience and quietness in every condition why 170 171. Peace hasten to make peace with God 194 Peacock beautiful and proud 386. what the Hebrew word signifieth 387. Proud men like the Peacock shewed in six things 391 392 Pegasus what 423 Pity should be shewed to the afflicted 965 Place a two-fold place of every man decreed 104. Good for all to keep their places 104 105 127 Play A playing life the life of a beast 644 Pleasure God gives man some creatures for pleasure 470. Some displease God most when they are taking their pleasure especially Falcâ—ners 470 Pleiades what 236. Their sweet influence what 237 Pliny his complaint of intemperance and luxury 183 Plowing before sowing both in a natural and spiritual sense 367 Power of God mighty 547. How far God sheweth or putteth forth his power 550. Inferences from it 552. The power of man is nothing to the power of God 554. Power of man not to be trusted for any good it can do us nor feared for any hurt it can do us 555 556. Power of God to be much meditated upon in two cases 557. Power twofold 717 Praise due to God for the work of creation upon several accounts 56 57. Liveless creatures praise God four ways 79. Then men should much more 80. God should be praised at the first appearance of any great work 88. Praise angelical work 89 Prayer obtains rain 260. We may pray for all that God hath promised 551. God gives beyond our prayers 551. The power of God should encourage us in prayer 553. Sense of wants
in Jesus Christ we are fed with milk that is with plain and easie truths called by the Apostle The first principles of the doctrine of Christ afterwards we go on as the Apostle there speaks to perfection and then we can digest and profit by the deeper Mysteries of the Gospel Thus 't is said of the young Hinds or of the Hinds young ones in the Text They grow up with corn The word signifies to grow apace to thrive much in strength and stature and being thus thriven and grown their Dam's hear no more of them For as it followeth Thirdly They go forth and return not unto them Iâ— hunc sinem haec allata sunt ut ostendoretar haec eâ—â— sola Dei providentia fiâ—ri â—â—n â—ilâ— humano in lustriâ— Merc. First they had the duggs of the Dam to nourish them soon after they fed upon corn at length they go forth and return not unto them they trouble the old ones no further they shift for themselves One of the Naturalists commending the qualities of the Hind notes this chiefly They are very diligent to instruct their young ones how to geâ— or where to seek food for themselves before they put them out of their own care Hence note First The Lord hath taught the bruit creatures to provide for their young ones till they are able to help themselves This intimates the duty of Parents to take care of their Children till they are able to get their living Secondly Forasmuch as those young ones go forth and return not again when once they can live of themselves Note It is the duty of Children when Parents have bestowed cost in bringing them up to go forth and not return to be chargeable to their Parents Arist l. 9. de â—â—â—â—t Animal c. 5. Quòd pulcher erat nemine indigeret vocatur cervus eâ—â—issus Editos partus exercent cursu sugam meditari docent ad praecipitia ducunt sâ—ltumque docent Plin. l 8 c. 32. Children must not think to burthen their Parents always but stick to their own labour the very bruit beasts will condemn those children who do not When the Hind hath sufficiently instructed her young ones by her example where and how to get food having also breathed them well and taught them how to hasten away when in danger having lastly led them to precipices taught them to leap or jump then they go forth return no more The Patriark Nephthali was called Gen. 49.21 a Hind let loose because strong and able to live alone Thus we have here both the care of the Hind to provide for her young ones as long as they need which layeth a great obligation upon Parents to take care of their Children He that provides not for his own especially for those of his houshold for his own Children and Servants is worse than an Infidel yea he is worse than a hind But then let Children when they have been well provided for and taught how to get a living in the world take heed of lasiness and idleness as if they were to live upon their Parents pains or provision always Let them go forth and not return but to shew kindness and thankfulness to their Parents for their care and cost bestowed on them in their tender years and while under their inspection yea let them learn as the Apostle gives them in charge 1 Tim. 5.4 To shew piety or kindness at home and requite their Parents helping their Parents if need be in their old age as their Parents helped and brought them up when they were young Which dutifulness of Children the Greeks express by a word alluding to Stork◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are so much noted for their tender care towards their aged Parents that their name signifies the thing not only in that famous language but in the Sacred Language namely piety and pity JOB Chap. 39. Vers 5 6 7 8. 5. Who hath sent out the wild Ass free or who hath loosed the bands of the wild Ass 6. Whose house I have made the wilderness and the barren land his dwellings 7. He scorneth the multitude of the City neither regardeth he the cry of the driver 8. The rang of the mountains is his pasture and he searcheth after every green thing THe Lord continues his speech with Job to shew his provident care of yea and bounty towards the wildest creatures The question put in these four Verses concerns the wild Ass and there are three things considerable in the description given him in these four Verses First His liberty and freedom v. 5. Who hath sent out the wild Ass free c. Secondly His dwelling and habitation v. 6. whose house I have made the wilderness and the barren land his dwelling He scorneth c. Thirdly His food or manner of feeding ver 8. the range of the mountains is his pasture and he searcheth out every green thing Thus the Lord proposeth to Job the example of these wild and untamed creatures for whom no man provides nor bestows a thought upon towards their livelihood yet God provides for them and feeds them and houseth them and preserveth them in as good a condition as those which are tame and under the daily care and inspection of man Vers 5. Who hath set the wild Ass free The wild Ass is at liberty he is free love of liberty is the property of the wild Ass and here it is questioned whence he hath his liberty or who made him free that is so stout that he will not be taught subjection to the command of man nor do him any work as not only other creatures but other Asses do who hath made him thus free Surely not any man not any company society or brotherhood of men the wild Ass hath not his manumission by them Liberum sâ—â— ab hominibus iâ—a ut in eorum potestate non sit Drus but by God he hath bestowed that priviledge such as it is upon the wild Ass God hath set him free Some beasts are as it were Apprentiz'd or bound to the service of men and men have special services uses and employments to which they appoint them there are other creatures as it were manumitted from mans service man hath no command of them nor work done by them they are free and amongst these the wild Ass is eminent for freedom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde serus ferae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multiplicare augere fructificare quòd foecundiores solent esse ferae quam domasticae animantes The Hebrew text which we render the wild Ass is but one word and from thence some derive the Latine word which signifies wild beasts in general conceiving also that the Hebrew word comes from a root signifying to multiply and increase because wild beasts usually multiply and increase more than tame Thus they understand this former part of the verse not as we of that special sort of wild beasts the wild Ass but in common of
mysteries of the Gospel are hidden from us till God is pleased to reveal them so in nature there are many things which are mysteries and secrets to us till God makes them known to us And there are some things which God will no more open to us than he hath the gates of death or the doors of the shadow of death And if so then as God will never blame us for not knowing those things which he hath hidden so we should not busie our selves with any enquiries about hidden things Though the secret of the Lord be with those that fear him Psal 25.14 yet they that fear him will not dare not meddle with nor search into the Lords secret Therefore Lastly Observe Whatsoever God is not pleased to reveal to us or is pleased to hide from us that we should be content not to know and be satisfied that it is hidden from us Deut. 29.29 The secret things belong unto the Lord our God but those things which are revealed belong unto us and our children for ever It is both our duty and our interest to be content with our own share or to be satisfied with what belongs to us and not to invade Gods peculiars or reserves It was Jobs fault he would be entring into the secrets of God but saith God Have the gates of death been opened unto thee or hast thou seen the doors of the shadow of death if not then be not troubled that those things are not opened to thee which I have reserved to my self God hath not straitned us in any needful point of knowledge there is enough opened to us though the gates of death be not Is it not enough for us that in the glass of the Gospel God hath set before us the mysteries of eternal salvation unless he also acquaint us in the day of our trial which was Jobs case with all the whole mystery of his temporal dispensations The Lord having urged Job with these hard questions about the depth of the Sea and the gates of death seems now to offer him a more easie question in the next verse Vers 18. Hast thou perceived the breadth of the earth Declare if thou knowest it all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. Sic terram elegantèr circumloquuntur nâ—m qui quid sub coelo â—â—reâ— terra est â—er terram ambit Drus The Septuagint render Hast thou perceived the breadth of that which is under the heavens Under the Cope or Canopy of the heavens Hast thou perceived how broad that is which is spanned or compassed about by the heavens that is as we translate the breadth of the earth That which is circled or suâ—rounded by the aereal heavens is the earth Hast thou perceived the breadth of that Though the earth be better known to man than the depth of the sea yet no man ever saw the whole earth Many parts of the earth are deserts and unpassable by man The best Writers say the whole compass of the earth is 21600 miles yet that is rather a supposition than a demonstration no man having ever visited or viewed the whole face of the earth We find Job 11.9 length ascribed to the earth and breadth to the sea But in this place the Lord having ascribed depth to the sea gives breadth to the earth We are not here to take the breadth of the earth according to the rules of Geography for so the length of the earth is from East to West Terrae latitudo hoc in locâ— est universus terrae ambitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pluralis a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latitudo In qualibet re major dimensâ—o vocâ—tur longitudo minor latitudo Aquiâ— and the breadth from North to South but breadth is here put sinecdochically for all the dimensions or the whole circumference of the Earth As it the Lord had said Dost thou know how big how spacious the Earth is The breadth of the Earth imports the largeness of it opposed to straitness or narrowness and to shew that here the breadth contains all dimensions the word is in the Plural Number Hast thou known the breadths of the Earth that is the whole compass of it how broad and how long and so how big the Earth is Hast thou perceived the breadth of the Earth Hence Note First The earth is a huge vast body That is very big whose bigness is not easily perceived if at all perceivable and such is the breadth or bigness of the earth Whence take this double Inference First If the earth be such a great thing that a man cannot perceive the breadth or dimensions of it then how great are the heavens The earth in comparison of the heavens is but as a point 't is as little as is imaginable O what a broad thing is heaven if the earth be such that we cannot reach the breadth of it Secondly If the earth be so great how great is God who made the heavens and the earth too That 's it which God would lead Job to the consideration of even of his own infinite greatness How great is God who made this great earth To him as the prophet Isaiah speaks chap. 40.15 16. The Nations the people of the earth are but as the drop of a bucket and as the dust of the ballance He weighs the mountains in scales and the hills in a ballance He holds the dust as one single grain in his hand What a nothing are all things to God seeing the earth is a nothing to the heavens God puts the question to Job Hast thou perceived the breadth of the earth and we may put that question into this negative Proposition O Job Thou hast not perceived the breadth of the earth The wisest of men know not the breadth or bigness of the earth Some have undertaken to tell us how great the circle of the earth is but theirs are but guesses though somewhat may be said that way yet no man can give it exactly and therefore the Roman Orator attempting to write about the earth and the dimensions of it prefaceth or apologizeth thus for himself De Geographia dabo operam ut tibi satisfaciam sed nihil certi polliceor magnum opus est Cicero ad Atticum l. 2. ep 4. I will do my endeavour to satisfie thee about Geography or the dimensions of the earth but I promise nothing of certainty 't is a great work Hast thou known the breadth of the earth Declare if thou knowest it all As if the Lord had said I have put the question to thee come now answer me declare what thou knowest let me know what her thou knowest it all God provokes or challengeth Job to say his utmost We may refer these last words either strictly to the immediate question only or generally to all the questions before yet I conceive they are rather to be restrained to the last question concerning the breadth of the earth because they run in the singular number Declare if thou knowest it all
kindred The kindred of Christ are called his brethren Mark 3.31 Then came his brethren and his mother standing without that is his kindred for whether Christ had any brother in a strict sence as born of the same Mother we have nothing from Scripture to affirm it is generally agreed that he had not his brethren were his kindred at large Abraham spake truly though not the whole truth Gen. 20.12 when he called Sarah his sister that is his kinswoman Moses called Israel brother to the Edomites who were distant from that people many degrees they descending from Esau these from Jacob Numb 20.14 Thus saith thy brother Israel that is Israel that is of thy blood though a great way off Isaac being their common Father Thus here all Jobs brethren and sisters are all his kindred and not only these but All that were of his acquaintance before The Hebrew is All that knew him before that is had familiarity and converse with him before Christ Mat. 7.22 said of those that did so hotly press acquaintance upon him I know you not ye are not of those that I know or have had fellowship with you are none of my acquaintance So that there was a collection of all Jobs relations and friends at that time they all flockt to him and thronged about him as to and about some strange sight the fame of his restoration was soon blown all the Country over Hence the Septuagint render the words paraphrastically Audierunt omnes fratres quae cunque acciderant ei venerunt Sept. All his brethren heard all that had befallen him and so they came But where was his wife There is no mention here of her return she had spoken as a foolish woman Chap. 2.10 and did not answer the duty of her relation after that as he complained Chap. 19.17 My breath is strange to my wife though I intreated for the childrens sake of mine own body yet doubtless she returned to her duty and honoured him as her head and husband now at last else the mercy had not been compleat but defective in a very considerable part of it Now in that Jobs restoring or the repair of his losses began with the return of his friends Observe The loss of friends is a great and grievous loss He that loseth the affection of friends loseth a great possession a great interest Friends indeed are great helps great helpers to be in a friendless condition is to be in a helpless condition to have friends is a very valuable mercy Let us bless God that we have men to friend us above all that God is our friend Secondly These words Then came all his brethren imply that when he was in an afflicted condition none of his friends came at him neither those that are here called his brethren and sisters nor those that are called his acquaintance Hence observe In times of affliction worldly friends will leave us and godly friends may prove strange to us Doubtless among those brethren sisters and acquaintance of Job some that I say not many were godly yet even they left him in the day of his distress Men are but men and they oftentimes shew themselves unconstant to man As Christ had those that followed him for the loaves Amicitia mundi sequitur marsupium so have we too Friendship followeth the purse the bag and when all is gone such friends are gone When Christ himself was in affliction those that were in neer relation to him his very Disciples left him they all left him and Peter denied him When the Apostle Paul was in a great affliction and stood as a prisoner to answer for his life before Nero his friends durst not appear At my first answer saith he 2 Tim. 4.16 no man stood with me all men forsook me He had not a friend that would own him nor appear for him in the time of his affliction and persecution and he prayed that God would not lay it to their charge that they had been thus unfriendly to him Then First Let us not trust in friends no not in a brother and not only not in a brother at large but not in a brother in the strictest sence not in a brother of the same blood and bowels with us no not in a brother of the same faith with us Mich. 7.5 Trust ye not in a friend put ye not confidence in a guide keep the doors of thy mouth from her that lyeth in thy bosom Trust not in neerest friends no not in godly friends they may fail Though we are to trust them so as not to suspect them yet we are not to trust them so as to rely upon them or to make them our strength for then they prove Egyptian reeds which will not only not support but wound us That 's good counsel Isa 2.21 Cease ye from man let him be who he will though a brother though of most intrinsick and neerest acquaintance though never so great and potent yet cease from him the reason there given is his breath is in his nostrils the man is frail his life is short and uncertain he may not last long And we may take another reason from the Point in hand his love is uncertain as well as his life and his affections seldom last long let us therefore have weaned affections from those that affect us and are friendly to us Then Secondly 'T is our wisdom to get Christ for a friend he is a friend for ever He that would have a friend to stick to him in adversity as well as prosperity let him get Christ to be his friend who is unchangeable whose love fails not that 's our greatest and surest interest Christ having loved his own which were in the world he loved them unto the end John 13.1 That 's the spirit of unfeigned friendship Prov. 17.17 A friend loveth at all times and a brother is born for adversity That 's true of a real friend who lives up to the rule of friendship He loveth at all times and therefore to the end When the Prophet Malachi saith Chap. 1.6 A son honoureth his father his meaning is a son should or ought to honour his father or a son who knoweth his duty will honour his father so a friend ought to love at all times and a true friend will yet that Scripture in the Proverbs is chiefly true of Christ and absolutely true of him only he alone is such a friend as loves at all times Hence that divine challenge Rom. 8.35 Who shall separate us from the Love of Christ And then the Apostle proceeds from who to what As no person so no thing can separate us from the love of Christ Shall tribulation or anguish or peril or sword shall these separate us from the love of God no these shall not these cannot these cannot make Christ strange to us nor love us the less he loves in tribulation as well as out of tribulation in streights as well as in our greatest inlargements
1009. Inward beauty most desirable 1010 Beginning taken two ways 623 Behemoth described six wayes 606 607. Behemoth may signifie all the beasts of the field 609. Why though a word of the plural number applicable to one 609. Behemoth how the chief of the wayes of God 624 Beholding of things or persons twofold 577 Believers why called the first fruits of Gods creatures 221. A believer mounts high like the Eagle especially in two things 478. Believers do not only mount high but abide on high 480 Belief that which is much desired in some cases is hardly believed 454. Why the same word signifieth to stand fast or steddy and to believe 456. Birth new birth three things in it 322 Blessing two wayes of blessing one 977. The blessing of God effectual for the good of man 978. Seven characters of those whom the Lord will bless 979 980. They who are blessed are also loved of God 981. Three things whence it is that many mind not a blessing from God 982. All successes are not from the blessing of God 984. Temporal things are blessings but spiritual things are the best blessings 989. How we may know when temporal things are a blessing and come to us in love 990 Bochartus his opinion that Behemoth is not the Elephant but Hippopotame 611 612. Borrowing fear not to lose what God borrows of us 951 Brethren and sisters two wayes taken Scripture 956 Building two things most considerable in it both eminent in Gods building the World 59 C Canutus his answer to his flattering Courtiers 110 Captivity how taken in Scripture 931 Any affliction is a kind of captivity 932 Care to be cast upon God 177. Care of God over the beasts of the earth and fowls of the air should convince man that God will take care of him 279 288. Care of God to provide for the vilest creatures 296. Care of God for his p ople seen in two things 643 Carefulness what to be avoided 746 Carnal men judge of God by themselves 834 Causes natural causes produce natural effects and so do spiritual causes spiritual effects 214 Charity a great trial of it 880 Children not to charge their parents when able to help themselves 324. They who excel in any thing are elegantly called the children of it 781 Children a great blessing 993. Parents duty in naming them See names how it is a blessing to have many children 1023. Good children a great joy 1024 Christ his eternity 45. He is the corner-stone 69 70. Christ a light for two great ends 122. Christ compared to a Lion in four respects 283. Christ resembled by the Hind in three things 312. Why Christ is called a horn of salvation 381. Christ like the Eagle shewed in seven things 489 490. Christ a relief against all evil 648. Christ the best friend 958 Church a vain thing to oppose it 685 Church set out by Christ in her spiritual excellencies 721. God terrible in the Church 729 Cloathed to be cloathed with any thing what it imports 428 429 Cloud how a garment to the sea 101. Clouds called the Arcenal of heaven why 192. The wisest men can neither tell how many the clouds are nor fully what they are 272 Cock why crows at Mid-night 254. He is a natural clock 270 Cold whether natural or spiritual is a great binder 243 Comforting the sorrowful a great duty 967 Six cases which call us to comfort others together with so many ways of ministering comfort to them 968. Four considerations moving to this duty 969 Command of God creating 114 115 Comeliness it consisteth in three things 717 Company no company pleaseth but such as is sutable 340 Compulsion grievous to beasts much more to men 341 Condemnation of self what good 545 Confession of sin when right 525 Contending of two sorts 497. How man contendeth with the word how with the works of God 497 498. There is a spirit in weak man ready to contend with the strong God 499. In two cases we are apt to contend with God about his works 501. Four considerations moving us to beware of all contendings with God 502 503. In what way we may contend with God 503 504. They who contend with God would seem wiser than he 505 Conversion why so difficult a work 360 Covenant Hebrew word notes two things and why 670 Counsel what it is 25. The word counsel put absolutely or alone notes Gods counsel 25 Counsel of God may soon be darkned by us 30. Some do it intentionally the greatness of their sin 30 31 Courage where God gives courage man cannot make afraid 438. True courage fears not present danger 449 Craft Some creatures full of it 292. What some cannot do by strength they do by craft 292 293 Creation that work calls us to praise God 89. Four things in creation move us to praise God 90 Creatures God can make any of them hurtful to us 188. Two things shew the power of God in the creature 189. Several degrees of excellency in the creatures 625. An inference from it 626. God can easily subdue the strongest creatures 638. Two inferences from it 638 639. God to be magnified in the qualities and quantity or bigness of his creatures 663. All creatures made serviceable to man 672. Some creatures terrible to man 690. An inference from it 690. God pleased in setting forth the natural excellencies of his creatures 718. The excellencies of the creature shew the excellency of God 722. God would have man know the excellencies of the creature 723 Crocodile not tongueless 662 D Danger to leave any thing in danger and not provide against it is great folly 402. Dangers put all creatures to their utmost shifts 419. They who think themselves out of danger despise danger 420. Danger is the Element of courage 446. It is best not to do or quickly give over doing that which is dangerous 680. They are cruel to themselves who run upon danger unadvisedly 692. Great dangers may make the stoutest afraid 753. Great dangers put bad men upon repentance 758 Darkness what 166 Day of Judgment like to be a terrible day 18. It will be a discovering day 125. Days when and whose days may be said to be full 1029 1031. Day-light never riseth two days together exactly in the same place 126 Death the Gates of it what 151 152 154. No man knoweth how or in what manner he shall dye 155. Death takes all and that upon a two-fold ground 1025. Four cautions from it 1025. A good man willing to dye 1031 Deering his discourse upon his death-bed 168 Deliverance out of trouble is Gods work 933. He can soon work it 934 Demanding of two sorts 818 Desire what we most desire we would fain be at 441 444 457 Devil in bonds always 111. Devil like the Hawk 473. With what weapons we may prevail against him 766 Dew how caused 222. Two things considerable in the falling of the dew 222. God the Father of it 223. The great benefit of