Leviathan There 's a continual fire in his mouth then what is in the kitchin of his stomack for the digestion and concoction of his meat If sparks of fire leap out of his mouth as out of the mouth of a furnace then we may conclude there 's a great fire kept within Vers 20. Out of his nostrils goeth smoak We had fire before and now comes smoak We usually say Where there 's smoak there is some fire and surely where there is so great a heat there must be or hath been some smoak Out of his nostrils goeth a smoak Fumus est der adustus ex multitudine caloris Aquin. What is smoak 'T is air adust say Phylosophers Much heat draws out the airy part of the fewel and turns it into smoak Leviathan having such a fire in his bowels needs must smoak go out of his nostrils which are as a double chimney to vent it or to keep the metaphor in the Text Smoak goeth out of his nostrils As out of a seething pot or caldron The Hebrew is a blown pot because blowing makes a pot seeth quickly and fiercely A Caldron is a great vessel wherein much may be sodden or boyled at once and boyling sends out a great fume or smoak The Hebrew word rendred Caldron properly signifies a copper or brazen Kettle in which dying stuff is boyled for the colouring of cloth It signifies also a pond and so a great vessel like a pond as that in the Temple was called a Sea for its greatness Vers 21. His breath kindleth coals and a flame goeth out of his mouth This verse with the former three tend all to one purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ahenum reddidimus ex conjectura propriè ahenum magnum instar stagni quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur Drus Leviathans heat is so vehement that his breath kindleth coals The Hebrew is His soul or life kindleth coals The soul and life of irrational creatures is the same and both are but breath His breath kindleth coals that is his breath is so hot that it will even kindle dead or unkindled coals Mr. Broughton renders His breath would set coals on fire The breath of the Whale is not only compared to a great wind issuing out of a pair of bellows which soon kindleth a spark into a great fire but is it self here compared to a fire by a strong Hyperbole like that which concludes this matter And a flame goeth out of his mouth That is a heat as from a flame or such a heat as a flame giveth These four verses may be improved for our use in two things First to inform us how terrible some creatures are There is nothing which is not terrible in this His mouth sends out a burning lamp and sparks of fire smoak goeth out of his nostrils coals are kindled by his breath and a flame goeth out of his mouth What 's the meaning and import of all this not that Leviathan hath these or doth these things indeed but in his wrath for this is the description of an enraged Leviathan he appears as if he were nothing but heat and would set the very element of water on fire and turn the very billows of the Sea into burning flames Secondly If the Lord hath put such a fierceness into this creature when he is angry what is there in the Lord himself when he is angry The Lord in his anger is described like this Leviathan Psal 18.7 8. Then the earth shook and trembled the foundation also of the hills moved and were shaken because he was wroth what follows There went up a smoak out of his nostrils and fire out of his mouth devoured coals were kindled by it The words are almost word for word the same with those in the Text. The Lord is set forth as ushered by fire Psal 50.2 3. Out of Zion the perfection of beauty God hath shined Our God shall come and shall not keep silence a fire shall devour before him and it shall be very tempestuous round about him Again Psal 97.2 Clouds and darkness are round about him vers 3. A fire goeth before him and burneth up his enemies round about that is he destroyeth his enemies in his anger as if he consumed them by fire Once more Isa 33.14 The sinners in Zion are afraid fearfulness hath surprized the hypocrites who among us shall dwell in the devouring fire who amongst us shall dwell with everlasting burnings Thus the Scripture speaks of the Lord in his wrath And doubtless the flaming anger of Leviathan when provoked is but like a warm Sun-shine compared with the provoked anger and hot displeasure of God against presumptuous sinners Who is able to abide his wrath who in sin can dwell with those everlasting burnings who unpardoned can stand before the devouring fire and flames of the Lords displeasure Thus we have the discovery of Leviathans furious heat he is all in a flame Now the Lord having shewed what work Leviathan makes with his mouth and nostrils which belong to his head he comes next to his neck Vers 22. In his neck remaineth strength and sorrow is turned into joy before him Leviathans head is strongly joyned to the rest of his body by his strong neck yet some question whether the Whale hath any neck or no because no distinction which in other creatures is visible appears between his head and his body The learned Bochartus makes this another argument against the Whale and a little reflects upon Diodate who joyning fully with him in opinion that Leviathan is the Crocodile yet le ts go this hold yielding that the Crocodile hath no more neck than the Whale as the neck is taken strictly for that discernable distance between head and shoulders and though he himself grants that several other Authors by him alleadged say the Crocodile hath no neck yet he answers 't is safer to credit Aristotle who saith the Crocodile hath a neck and gives this reason for it because those animals which have no neck at all cannot move their heads whereas the Crocodile by the testimony of Pliny and others can turn his head upwards or hold it up backwards to bite his prey To this some answer and I conceive their answer may satisfie in this Point That how little or how undiscernable soever the space is between the head and the body of any animal the very joyning or coupling of them together may be called his neck and in that sense the Whale hath a neck as well as the Crocodile To this I may add that the shorter the neck of any animal is the stronger it is and that complies fully with what is here said of the neck of Leviathan In his neck remaineth strength The Hebrew is Lodgeth And so Mr. Broughton renders In his neck alwayes lodgeth strength that is he is alwayes strong very strong neckt his neck is so stiff and strong that strength it self may seem to have taken up its residence there That 's the
First The way how Lions live or get their liveli-hood Lions are all for prey There is no work spoken of that the Lion doth to get his living by there 's nothing spoken of any service the Lion doth all his care is for his belly he hunts his prey Wicked men in this are like Lions they are like Nimrod all for hunting all for catching the prey The Prophet Nahum Chap. 2.12 describes the oppressing power of Nineveh by a Lion tearing in pieces enough for his Whelpes and strangling for his Lionesses and filling his holes with prey and his dens with ravin Tearing and strangling filling all with prey and ravin is all that Lions do not is the work of oppressors and cruel men any other in their kind Basil Hom. 9. in Hexam Ambros Hex l. 6. c. 3. nor any whit better Some of the Antients speaking of the Lion say that when he roareth the poor Beasts that are within hearing are so amazed and affrighted that though they might escape by flight yet they stand still and yield themselves up to him for a prey Such frights are poor men often put to by the roaring throats of merciless oppressors Secondly note God provides prey for Lions God feeds not only Sheep and Lambs but Wolves and Lions This note gives us the chief scope of the whole conâ—ext which is to shew the care of God over all It is said Psal 104.21 The young Lions roar after their prey and seek their meat from God It is a strange expression that young Lions when they roar after their prey should be said to seek their meat of God implying that neither their own strength nor craft could feed them without help from God The strongest creatures left to themselves cannot help themselves As they who fear God are fed by a special providence of God so all creatures are fed and nou iâ—hed by a general providence The Lion though he be strong and subtle yet cannot get his own prey we think a Lion might shift for himself no 't is the Lord that provides for him the young Lions seek their meat of God Surely then the migâ—tiest of men cannot live upon themselves as it is of God that we receive life and breath so all things needful for the maintenance of this life The Prophet Jeremiah gives check to all flesh Chap. 9.23 Let not the wise man glory in his wisdom let not the mighty man glory in his might As if he had said neither a wise man by his wisdom nor a mighty man by his mâ—ght can bring any work to an effectual issue That is also the conclusion which the Spirit of God made by the wisest and one of the mightest men that ever was in the world King Solomon Eccles 9.11 The race is not to the swift nor the battle to the strong neither yet bread to the wise nor yet riches to men of understanding nor yet favour to men of skill but time and chance happeneth to them all though men have sutable qualities and abilities for the attaining of their ends what sutes better the winning of a race than swiftness yet they cannot attain them without the power and presence of God in some kind and degree or oâ—her the strong Lions would starve did not the Lord help them to hunt their prey Thirdly If we take the Lion in the first part of the Vers for the old decreped Lion and the young Lions for such as a e not able to go abroad for their prey the Lord providing for Lions under both these considerations yields us this observation God takes care for those creatures who through infirmities being either too old or too young are not able to provide for themselves There 's a special providence of God over them that have special need The old Lion that once could but now cannot the young Lions that never could hunt the prey are yet provided for Old Lions that are strong are taught by natural instinct to get prey for their young ones while weak Leo vetulus qui viribus deficienâ—ibus non amplius Potest vonari a juvenibus praeda capta rugitu eum ad participationem praedae vocantibus alitur Aelian l. 9. de natura animal c. 1. and the natural Historian tells us that the younger Lions which are strong are taught by a like instinct to hunt the prey for the old ones that are weak Fourthly From the latter words wilt thou fill the appetite of the young Lions Note God can and doth provide for the creature to fulness or satisfaction he fills their appetite God as I may say keeps a good a bountiful house for all his creatures the young Lions that have such strong stomacks shall have their fill Hence we may inferr First If the Lord doth thus provide for Lions young or old one or other then much more will he provide and hunt the prey for his faithful people David Psal 34.10 gives us the Lords word for it The young Lions do lack and suffer hunger but they that seek the Lord shall not want any good thing That is the young Lions may lack or though the young Lions should lack and suffer hunger yet they that seek and serve the Lord shall not Lions have a good assurance that they shall not lack but the servants of God have a far better assurance that they shall not Doth God take care for Oxen was the Apostles question 1 Cor. 9.9 or saith he it altogether for our sakes for our sakes speaking of Gospel Ministers no doubt this is written ver 10. As if he had said if the Lord did not give that law to the Jews Thou shalt not muzzle the mouth of the Oxe that treadeth out the corn altogether for our sakes yet questionless he gave it chiefly for our sakes and had a far greater respect to us in making that law than to Oxen. Thus from the text and point in hand I may say Doth God take care for Lions Surely he hath caused this to be written that we may know he will much more take care of his sheep of all that fear him and call upon his name A Lion may come into a starving condition but those that fear God shall not Lions though they are very strong subtle cannot always get their prey but the Lord hath promised to minister to his people at least a supply of their necessities as David speaks I have been young and now am old yet have I not seen the righteous forsaken nor his seed begging bread Psal 37.25 Secondly Doth the Lord provide to satisfaction for the young Lions doth he fill their natural appetite then surely he will pâ—ovide for the satisfying of his people in spiritual things Luke 1.53 He filleth the hungry with good things Who are the hungry doubtless he the holy Virginmeant the spiritually hungâ—y And what are the good things he fills them with doubtless spiritual good things they shall have not only some tasts of these good things but their
the beasts that perish How sad is it to see men who have understanding yea who are as to worldly concerns men of great understanding like horses and mules who have no understanding They who have not a right understanding an understanding to know and do the will of God a good understanding have all they and none but they that do his commandements Psal 111.10 are in Scripture sense men of no understanding What a reproach is it to any man what a blot in the Eschucheon of a man in honour that it should be said of him and he not able with truth to gain-say it that he hath not so much understanding as an Elephant that he is not so docile and teachable as an Elephant that he is not so gentle and tractable as an Elephant What not so obedient to due commands not so submissive as an Elephant what not so serviceable and useful as an Elephant what not so modest and chast as an Elephant what not so compassionate not so faithful as an Elephant O how should it shame us The Scripture often shames us with our coming behind beasts Isa 1.3 The Ox knoweth his owner and the Ass his masters crib but Israel doth not know my people do not consider They have not so much knowledge nor consideration as the Ox and the Ass So again Jerem. 8.7 The Stork in the heavens knoweth her appointed times and the Turtle and the Crane and the swallow observe the time of their coming but my people know not the judgment of their God Nor was this a reproof to the prophane world but to the professing people of God the Jews that they were not so knowing nor skilled in the judgments of God that is to know and do what the judgments of God called them to do and be as the Crane and Swallow were observant of and knew what to do and where to be in all changes of times and seasons And thus the slothful man is reproved Prov. 6.6 Go to the Ant thou sluggard consider her ways and be wise thou hast not so much wit as an Ant. This were a shameful rebuke upon Heathens let it not fall upon any who profess themselves Christians Fourthly If beasts exceed man in some things then how much doth God exceed man in all things The reason why God presented this Behemoth to Job was to let him see how much himself exceeds man seeing Behemoth is not so much to him as the least fly to man All creatures put together are but as the dust of the ballance and as the drop of the bucket to God Thus we should raise our selves and wind up our hearts into a consideration of the greatness and Almightiness of God when we behold great and mighty creatures The greatness of the creatures should be as a ladder to lift us up to God and thereby to take measure as we are able or as well as we can for indeed we cannot of his immensurable greatness that 's the right use of their greatness And if by the sight and consideration of these creatures we do not fall down and humble our selves if we lye not at the foot of God who is infinitely above these creatures and our selves too we neglect the scope of this Scripture and of all Scriptures of like import God is known via eminentiae by way of eminency in every creature mostly in the most eminent creatures such as this whose description hath been thus far opened Now having had this high encomium of Behemoth from the Lords own mouth he is the chief of the ways of God what follows even this that how great soever this creature is God knows how to deal with him and God would have Job understand that also that how great soever he had made him he was able to match him yea to over-match him Behemoth is no match for God For as it followeth in the close of this 19th verse He that made him can make his Sword to approach unto him He that made him These words are a periphrasis or a circumlocution of God The Text doth not say God can make his Sword to approach unto him but He that made him can c. Hence Note God must and will and he loves to be owned as a Maker God hath often revealed himself under this Title The Maker of heaven and of earth and of all things both in heaven and in earth God is the Maker of all in a threefold sense and he loves to be acknowledged as such in them all First he is the Maker of all things persons in their natural being Secondly he is the Maker of all persons in their civil being He makes the rich and he makes the poor he makes the high and he makes the low that is he makes one man rich and another poor one high and another low in this world Thirdly he is the Maker of all persons in their spiritual or holy being he makes a man good who was bad he makes him humble who was proud he makes him heavenly that was earthly he makes him spiritual who was carnal and not only fleshly but in the flesh Rom. 8.8 The making of the new-man is that for which the Lord is specially to be owned and honoured We are to honour God as he is the Maker of all creatures but we are especially to honour him as he is the Maker of the New-creature To be the Maker of the creatures great or small is the sole priviledg of God And let us remember that as God himself hath made all things so he hath made all things for himself that is All beings ought to live unto him and act for him who is the first being to him who hath given us life and breath and all things and in whom we live and move and have our being unto him we should dedicate our life and breath and all things And did we truly know which every one presumes he knoweth God to be our Maker or as our Maker it would have a mighty influence upon our hearts and lives and even make us live to God What should not we do for him that made us and what cannot he do with us that made us as the Text here speaks of the great Behemoth He that made him Can make his Sword approach unto him There are two readings of these words First thus He that made him made his Sword to be near him That is as God made Behemoth so God made a Sword for him that is according to this reading for his use or for him to use God hath made him a weapon But what is the Sword which God hath made him They who insist upon this reading taking also Behemoth to be the Elephant say 't is that natural member commonly called his Trunk that is to the Elephant as a Sword both to defend himself and to offend and wound those that molest him Thus Mr. Beza glosseth it God who made him hath furnished him with convenient weapons or with a weapon fit
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
his can be disappointed 800. Two inferences from it 802. How God may be seen shewed four ways 824 Godly man like the Hind in five things 313 314. The latter end of a godly man best 985 Goodness of God two things sheâ—â— 882 Gospel where it comes makes a great change 136 137. Gospel-rain sent upon the Heathen who are as a wilderness 210. Why God takes away the rain of the Gospel from any place 214. The Gospel only gives both liberty and ability to repent of sin 842 Grace called glory 568 Grace preventing God is aforehand with us 699. Grace received may occasion pride 734. Encrease in grace is the best encrease 995 Grass-hopper his motion 436. What the Hebrew word for a Grashopper signifieth and why 437 Great things cannot ordinarily be done by small means God can 665 H Hail what it is 180. God hath store of hail and snow 180. Hail and snow used by God as his artillery to fight against evil men 190. Five Inferences from it 192 193 Happiness of eternal life made up of three things 161 Hard dealing they that deal hardly with others are hardned against them 406. They are very hard-hearted who deal hardly with those that are young and tender 407. To be hard to neer relations is very unnatural 408 Hardned sinner how like Leviathan 767 Hardship good for Christians to inure themselves to it 769 Harmony or musick in the motion of the heavens what 273 274 Harrow spiritual twofold 368 Hawk what the Hebrew word signifies 468. Hawks flie swiftly long 468. The Hawk hath her skill in flying from God 470. Sun represented by the Hawk 472. A twofold resemblance of the Hawk 473 474 Health twofold 683 Heart hard power of God in softning it 230. Why the same word in Hebrew signifies the heart and a Picture as also a Cock 270 Heart the flesh of it harder than the flesh of any other part of the body 751. Hardness of heart threefold 751 Heaven Ordinances of heaven of two sorts 251. What Laws or Ordinances the heavens give the earth 251. The heavens under a Law in three respects 252. The Ordinances of heaven are a secret to man 252. Inference from it 253. What the dominion of heaven is in the earth 253 254. Opinion of some Astronomers about the dominion of the heavens 255 256. Caution about this 256 257 Heaven why called a City 339 Heliogabalus a chief dish at one of his great suppers 414 Heliotrope a flower why so called 254 Hermites their way of life not approvable 336. Two cases wherein we may desire solitude 336 Hinde what the Hebrew word signifies 311. A twofold allusion of the Hinde 312. How the number of their months is a secret 317. Hindes have sore pain in bringing forth their young 320 321. The help she hath in that condition 321. Inference from it with respect to women in travel 322 Hope in vain three wayes 682. Hope puts us upon action 684. It is vain to act when we see no hope of success 685. Two Inferences from it 685. Lost hope is the greatest loss 686 Hoâ—se six sorts of Horses 423. The strength of a horse Gods gift 424. The goodness of God in making so strong a creature serviceable to man 425. Five Inferences from the strength of the horse 425 426. man very apt to trust in horses 427. What meant by thunder with which his neck is said to be cloathed 429 430. The horse in his rage is terrible 434. How the motion of a horse may be compared to that of a Grashopper 436. Horse a valiant beast 438. The Horse how an emblem of a bold and hardned sinner 463. How the Horse is an emblem of a bold Saint or servant of God 464 Humble A sâ—ul truly humbled and made sensible of sin will do any thing at the command of God 920 921 Humility the better we are the lower thoughts we have of our selves 516. The dealings of God with man aim much at the humbling of him 517. God shews most favour where he sees most humility 519. Two things humble us 835. A great tryal of humility what 880 Hunger makes industrious 343 484. Hunger after the Word when sad 485 Hypocrite like the Ostrich in five particulars 395 396 I Jackal a little beast that is said to hunt the prey for the Lion 280 Ice see frost Idolatry of the Jews why worse than the idolatry of the Gentiles 569 Jehovah what it signifieth and why the Lord repeated himself to Job by that name in the latter part of this Book 7 8. Ignorance our ignorances are to be bewailed and confessed before God 814 Impatience floweth from ignorance 811 Impunity present no assurance of future indempnity 186 Intercession of Christ ever prevailing for us 945 946 Isaiah the Prophet how and why put to death 823 Issue of actions to be remembred before we act 679 Judge two parts of a Judges office 868 Judgement God will bring every one to a reckoning 28. Judgement-day will bring all things to light 125. Judgement of God why his providential dealings are so called 539. It is impossible to stop or reverse the judgement of God 539 540. When we do not submit to the judgement of God we may be said to reverse it 541. Mans pleas for his dissatisfaction with the judgement of God 541 542 Justice to be done speedily 134 Justifie he that is much in justifying himself under the afflicting hand of God seems to condemn God 544. We should justifie God in all things 544 545 K Kings resembled by the Lion in five things 282 Knowledge we know not the all of any thing or any thing fully 159 160. Perfect knowledge our happiness in the next life 161. How knowledge is said to vanish in the next life 161 162. Man by reason of his short life hath little knowledge 175. God hath given irrational creatures a knowledge of what is best for their own preservation 472. God hath not concealed the knowledge of himself and of his will from man 724. Knowledge oppâ—sed not only to ignorance but to lesser degrees of knowledge 791. Knowledge a growing thing 792. A twofold encrease in knowledge 792. Experimental knowledge best 793. Afflictions a means to encrease knowledge 794. 'T is a good degree of knowledge to confess we know little 815. Oâ—r profiting in knowledge is according to the measure of Gods revealing himself to us 827. Knowledge of our selves humbleth us 834 L Labour food not to be had without labour 366. Labour taken two wayes in Scripture 373. Labour in vain what and when 410 412 Laughing at any thing shews we slight it or fear it not 765 Leviathan what the word signifies 668. What Leviathan is 668. Leviathans greatness 664. None upon earth like him in two things 775. His pride 781 Liberty See Freedom Liberty better than plenty 341 Life of man shortness of it 46. Mans life nothing comparatively 48. Life short 176. Two things as to our life should humble us 176. Long