Exposition of Job 22-26

Thus Job concludes; after he had given an enumeration or Induction of many particulars, he doth as it were hold them forth in his hand to the view of all men; Behold, or, lo these are parts of his ways.

The word which we render parts, signifieth the end or extremity of a thing. There is a twofold extremity; first, that which is utmost or furthest from us; secondly, that which is hithermost or nearest to us. The word takes in both, and is used for both in one text ( Psal. 19.6.) His going forth (that is, the going forth of the Sun) is from the end of the heaven, and his circuit unto the ends of it: As if he had said, the Sun compasseth the heaven round, and visiteth both the hithermost and uttermost (as to us) extremityes of it. In the present text of Job we are to understand it of the hithermost extremity, or of that which is next us, implying that there are many and much more glorious things to be spoken of God, if we were able to comprehend them, & reach the uttermost end or extremity of them. And that it is so to be understood here, is plain from the next words, But how little a portion is heard of him? In compliance with which sense some render the text thus; These are the edges or borders of his ways; as if Job had said, I have shown you only the borders, I have not led you into the heart of the Country, or into the midst of the works and ways of God, much less to the furthest extremity or outside of them. I have indeed spoken of very great and wonderful things, yet all that I have said is but little to what might be said, or at least to what really is. I have given you but as it were the parings and chipings of God's works, I have not gone to the bottom, nor reached the depth of them. So that Job seems to distinguish these effects and works of God, about which he had discoursed, from some greater works, which he was not able to attain unto, nor make any discovery of; There are not only Celestial, but super-celestial works of God; we cannot well apprehend, much less comprehend what he hath wrought under the heavens, which are only the outside of his works, much less those which are above the heavens: For as none of the works of God appear to us, or have been found out by us in their fullness and utmost extent, so God hath done some great works which do not at all appear to us; And those things which appear are but small parts or parcels in comparison of those which as yet do not appear to us. Lo, these are parts of his ways. The ways of God are spoken of in Scripture under a twofold notion.

First, As the ways in which God would have us walk; so the commandments and statutes of God, are called the ways of God ( Psal. 119.33.) Teach me, O Lord, the way of thy statutes, and I shall keep it unto the end.

Secondly, The ways of God are those wherein he comes and reveals himself to us. As that is a man's way wherein or whereby he is known, so in whatsoever God manifesteth or maketh himself known to us, that is the way of God ( Isa: 55.8.) My thoughts are not your thoughts; neither are your ways my ways; saith the Lord. That is, my ways of mercy are as far above your ways of mercy, as your duties are below my ways of holiness; yea what are your ways of sinfulness in doing evil, to my ways of graciousnes in pardoning the evils which ye have done? Man hath a vast and a large heart in sinning, but the vastnes and largeness of man's heart in sinning, is but scantnes and narrowness to the largeness and vastnes of God's heart in pardoning. We may understand the Lord speaking in either of or in both these senses; My ways are not as your ways. And in general, the way of God is that wherein he acteth or revealeth himself towards us, whether it be in mercy or in Judgment, in love or terror. God hath some ways which we may call foul and troublesome ways; such are his ways of judgment: he hath other ways, which we may call fair and delightsome ways, such are all his ways of mercy. And as God comes to us continually in one or other of these ways of providence, so he came forth of old in the way of creation ( Prov: 8.22.) The Lord possessed me in the beginning of his way, before his works of old. When God first came forth, and appeared in making the world, he possessed me (saith Wisdom) that is, from everlasting. A way is, that wherein we go out, and show ourselves openly or abroad. And hence it is elegantly said, that Creation was the beginning of God's way, for then God did as it were go out from himself into his works, and in his works he shown himself openly, who was before hidden in himself from Eternity. God had infinite immanent or internal acts in himself before, or rather God was one infinite eternal immanent Act before. But the first external transient act of God, or the first expression of himself (who can never be expressed, to the life, as he is) was by the work of creation; and therefore that was the beginning of his way. And of this way, the way of creation, as also of those of providence Job speaketh when he saith, lo, these are parts of his ways.

And hence the Scripture calleth storms and tempests, thunder, and lightning, in which God appeareth so terrible, the ways of God ( Nah: 1.3.) The Lord is slow to anger, and great in power, and will not at all acquit the wicked: The Lord hath his way in the whirlwind, and in the storm, and the clouds are the dust of his feet; that is, God declareth himself to be God by his judgments and angry dispensations, which, like boisterous winds and storms, which, like clouds and darkness afflict the children of men; loe these are parts of his ways.

Hence note.

As 'tis said of Solomon (1 Kings 4.33.) that he spake of trees, from the Cedar tree, that is in Lebanon, even unto the hyssop that springeth out of the wall: He spake also of beasts, and of fowl, and of creeping things, and of fishes; so Job had been discoursing from the heights of heaven to the bottom of the Sea, yea to the bottom of hell; and yet he comes off, and saith, loe these are parts of his ways. He that speaketh and knoweth many things, yea he that speaketh all that he knoweth, hath yet spoken only a part of that which is knowable. The Apostle saith (1 Cor: 13.9, 10.) We know in part, and we prophecy in part; Many know more then they utter or prophecy, but no man can utter or prophecy more then he knoweth; We know but a part of what is to be known; and we know what we know but in part, and therefore when we have spoken our all, we have spoken but a part. Though every Godly man knoweth all things needful for him to do and believe, yet the holiest man on earth doth not know all that God hath done. God hath some reserved and secret ways into which he doth not lead his people. As the best of Saints see but the Back-parts of God in this life, so they see but a part of the ways of God in this life, loe, These are parts of his ways.

Again, Taking the original word as it signifies not only a part but the outside or extreme of anything,

Note.

'It is but as the hem to a garment, or the borders to a Continent. When we have travelled as far as we can, and as we think into the very heart of the works of God, yet we have gone no further then the borders of them; And it is, as if a man coming to discover this Island, should only walk upon the shore where he dis-embarkt, and there viewing the cliffes and rocks, the sands and nearest Marishes, should take upon him to report the state of the whole Island: what hath this man seen? nothing but the extremity, the border of the Land, and can he make a complete discovery of the whole? he hath not seen the pleasant hills and vales, the towns, and Cities, the forts and Castles, the trade and riches, the customs and manners of the people; no man can know the chief things of a Nation or Country that stands only upon the shore. All that we know of the works of God, is only the shore, and outside of them; we cannot reach the heart, nor fathom the bottom of them. The works of the Lord are great, ( Psal. 111.2.) Sought out of all them that have pleasure therein; that is, they who take pleasure in them do their utmost, to find out the utmost of them; A godly man is as industrious to understand the ways and works of God as he is to understand his word, yet he cannot reach either fully; And therefore that Psalm hath an excellent conclusion, to satisfy us in our exclusion (as yet) from the perfect knowledge of these things. The fear of the Lord is the beginning of wisdom, a good understanding have all they that do his commandments; As if the Lord had said, though while ye labor to seek out my works, yet, ye cannot find them out to perfection, be not discouraged, as if ye were shortened in wisdom, and knowledge; for the fear of my name is wisdom enough for you, and obedience to my commandments is the best understanding; let this satisfy you while ye know but a part of my ways. And if we know but a part, and that the outside of the ways and works of God, then surely we cannot know all of God himself: as it followeth in the next words,

The Original notes anything which is little, or a little portion of anything. Hence some render it a drop, which is a little or the least portion of water. So the vulgar and the Seventy, We have hardly heard a little drop of his speech. Others render it a whisper, which is but a little portion of a voice. How little a whisper have we heard of him? The works of God are as it were a whisper concerning him, all that we see, or can say, makes but a kind of silent report of God, in comparison to what he is, or to what might be said of him. And so the word whisper, is opposed to thunder in the close of the verse, But the thunder of his power, who can understand? As if Job had said, All that I have spoken of God is but a whisper, there is a Thunder of his power, which I am neither able to utter, nor to understand. All creatures speak a God, yea they speak much of God, as the Apostle affirmeth for the conviction of the Gentiles in their Idolatrous departures from him ( Rom: 1.20.) For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and God-head, so that they are without excuse: The creatures speak loud enough to stop man's mouth and leave him without all excuse, yet comparatively they do but whisper, there is a thunder of God infinitely louder then their voice. So that Job calleth those works of God wherein he had instanced a whisper or still voice, because though they signify to us and declare the Glory of their Author, yet they are not a full declaration of it, but only such a one as is accommodated to our childish capacity. All that they speak or can speak of God, yea all that can be spoken of God by the wisest of men, is only as a whisper to thunder, or as a drop to the Ocean; But I shall not say more of the elegancy of this word here, it having been already opened ( Chap: 4.12.) where Eliphaz thus bespeaks Job; Now a thing was secretly (or as we put in the Margin, by stealth) brought to me, and mine ear received a little (a whisper, a drop) thereof, in thoughts from visions of the night, &c. All that we know now, of God and his ways is but little to what we know not, and but little to what we shall know hereafter; every day we hear great things reported and preached of God both to our eyes and ears, and though we should have sermon upon sermon, line upon line all the days of our lives, yet at the last day of our lives we must say, How little a portion have we heard of him? The thunder of his power, the loudest and clearest speakings of it, are reserved to that state when our ears shall be bored and our hearts proportionably enlarged to receive it.

Further, Job had been long speaking of the works and ways of God, yet concludeth, how little a portion is heard of him? why doth he not rather say; how little a portion is heard of them? the reason is because what ever is said of the ways, and works of God, is to discover God, rather then to discover them. To speak of the earth and seas, of the air and fire, of thunder and lightning, of the heavens and stars, is not an extolling of the works of God, but an extolling of God in and for his works.

Hence note.

Our study of the creature should be to gain a clearer light and knowledge of the creator. There are many expressions, and impressions of God upon the things which he hath made, and we never see them as we ought, till in them we see their maker. A critical eye looks upon a picture, not so much to see the colors or the paint, as to discern the skill and workmanship of the Painter or Limner, yea some (as the Apostle speaks in reference to spirituals ) have senses so exercised about these artificialls, that they will read the Artists name in the form and exquisitenes of his art; An Apelles or a Michael Angelo needs not put his name to his work, his work proclaims his name to those who are judicious beholders of such kind of works: How much more (as the Psalmist speaks) that the name of God is near, do his wondrous works (both of creation and providence) declare to all discreet beholders? that which the eye and heart of every godly man is chiefly upon, is to find out and behold The name, that is, the wisdom, power and goodness of God in all his works, both of creation and providence; It were better for us never to enjoy the creature, then not to enjoy God in it; and it were better for us not to see the creature, then not to have a sight of God in it; And yet when we have seen the most of God which the creature can show us, we have reason to say, how little a portion is seen of him? and when we have heard the most of God that can be reported to us from the creation, we have reason to say, as Job here doth, how little a portion is heard of him? and to conclude as he doth this verse and Chapter.

This thunder of his power, may be taken,

First, Strictly, and in the letter for natural thunder; for, even that is numbered in Scripture among the wonderful and most dreadful works of God. The Scripture calleth it also the voice of God ( Psal. 29.3.) The voice of the Lord is upon the waters, the God of Glory thundereth. Thus a learned paraphrast connects these words with the former; As if Job had said; Now that I have said, all that I can, how little a thing is it in comparison of him and his greatness; as may appear by one instance more, the power and majesty which he utters in his thunder, which who can sufficiently admire? and therefore none can fully understand.

Secondly, The Thunder of his power, is any extraordinary work of God, especially his dreadful and terrible works of Judgment: For by them he speaks out his infinite power and majesty in the ears of men as it were by thunder. Of such a voice we read ( Psal. 68.32, 33.) Sing unto God ye kingdoms of the earth, O sing praises unto the Lord, Selah. Who this Lord is, and how he manifests himself is set forth in the next words, to him that rideth upon the heavens of heavens, which were of old, lo he doth send out his voice, and that a mighty voice. Thus also the Prophet Isaiah (Chap: 30.30.) describes the Lord coming forth for the rescue of his people, and the utter ruin of the Assyrian Army. And the Lord shall cause his glorious voice to be heard, and shall show the lightning down of his arm, with the indignation of his anger, and with the flame of a deveuring fire, with scattering, and tempest, and hailstones. For though that destruction of the Assyrians was effected by the ministry of an Angel ( Isa: 37.36.) yet, doubtless it was not done in silence, but either with an amazing tempest, mixed with thunder and lightning, or with such confusion and terror as appeared like one. In the Book of the Revelation (which hath as one of the Ancients speaketh, as many mysteries as words ) the dreadful judgments prophesied to come upon the world in the several Ages of it, are expressed by Thunder ( Revel. 10.4.) And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven, saying unto me, seal up those things which the seven thunders uttered, and write them not. And as elsewhere, so especially in this book of Job, we find, those things which carry the greatest strength and terror in them, expressed by thunder ( Job 39.19.) Hast thou given the horse strength? hast thou clothed his neck with thunder; that is, hast thou made the horse who is so strong and terrible? And at the 25 ^th verse (treating still of the horse) he saith among the trumpets, ha, ha; and he smelleth the battle afar of, the thunder of the Captains, and the shouting; that is, the horse is pleased to hear the Great Commanders speak with a loud voice, either directing, threatening, or encouraging their Soldiers. Thus, the Thunder of God's power, is some wonderful act of his power, which lifts up its voice (as it were) like Thunder. This who can understand? none can. The word signifies also to weigh and consider; so some render it here, Who can sufficiently consider the Thunder of his power? who can consider it as he ought; either, first, according to the depth and mysteriousnesse of it, or, secondly, according to the dignity and worthiness of it.

Thirdly, These words, who can understand the thunder of his power? may be expounded of the highest and clearest publication of his power; The thundering of it out. As if Job had said, I have whispered a little to you, but if God should thunder out himself, or if his works were spoken out (as they deserve) in thunder, the minds of men would be amazed, and their understandings confounded; The thunder of his power who can understand? 'It is usual among the learned to express high eloquence, and strong confidence of speech, by thundering. It was said of Alcibiades, that he thundered Greece; He was a man so mighty in Elocution, that he made his hearers tremble. And hence Christ himself surnamed two of his own Disciples (James the son of Zebedee, and John the Brother of James) Boanerges, which is, The Sons of Thunder. They did not speak (as we say) like a mouse in a cheese, but with a great voice, and with a greater spirit; they spake the messages of heaven as if it thundered from heaven. There may be a great force in a low voice, while what is spoken comes with much clearenes of reason, and strength of Authority, or (as the Apostle gives it) in the evidence and demonstration of the Spirit; but when all these are conveyed by a mighty voice, a voice like thunder, how forceable are they? Basil was said to Thunder in his doctrine, and lighten in his life. Such (to the hight) was that voice of words (in Mount Horeb at the giving of the Law) Which voice they that heard, entreated that the Word should not be spoken to them anymore (Heb: 12.19.) that is, that it should not be spoken to them anymore in that manner, or by an immediate voice from God, as appears ( Exod: 20. v: 18, 19.) And all the people saw the Thunderings and the lightnings, and the noise of the Trumpet, &c. And they said unto Moses, speak thou with us and we will hear; but let not God speak with us, lest we die. We cannot understand the Thunder of his power.

Hence note.

God can speak in such a light as will blind the eyes of man, and in such a language as will rather astonish then instruct him. As among believers, they who are carnal and babes in Christ, are not able to eat strong meat, they must be fed with milk (as the Apostles speaks, 1 Cor. 3.2.) So we may say of all Believers, even of those that are strongest, God doth only whisper and speak gently to them, the thunder of his power they cannot understand. For as there is a peace of God which passeth all understanding (Phil. 4.7.) they that have it not, understand nothing of it, and they that have it, understand but little of it; it passeth all understanding, not a natural understanding only, but also a spiritual. And as there is a love of Christ passing knowledge (Eph. 3.19.) which yet we should labor to know; a love which hath an incomprehensible height, and length, and breadth, and depth in it, which yet all the Saints are laboring to comprehend, so there is a manifestation of the will and works of God, a Thunder of his power, which were it made and spoken out to us, our understanding could not grasp nor comprehend, how much soever we should desire and labor to comprehend it. And therefore God is pleased to put the treasure of his mind and messages in earthen vessels; not only as the Apostle gives the reason (2 Cor: 4.7.) That the excellency of the power may be of God and not of us; but he doth it also condiscending to our weakness, lest if he should give out this treasure immediately from himself, or should put it into some heavenly vessel, we should not be able to bear the excellency, or (as Job here speaks) The Thunder of his power.

Thus after a very long ventilation of the Question between Job and his friends, we are arrived at the Conclusion of their dispute. Job hath answered two of his friends thrice, the third ( Zophar I mean) only twice. He it seems, gave out and sat down, whether satisfied or wearied, whether having no more to say, or being unwilling to say anymore, or thinking that enough had been said already, I determine not. But though Jobs friends have done arguing against him, yet he hath not done arguing for himself; Which he doth in five entire Chapters, twice called the continuation of his Parable. In what sense he calleth his ensuing speech a parable, together with the subject matter of it, may through the Gratious presence, and supply of the Spirit of Jesus Christ, who hath helped hitherto, and hath not suffered that little oil in the Cruse to fail, shine forth with a clearer light.

A

• ABoundance, a great trial of Grace as well as want. 151
• Abundance of worldly things not to be desired, yet may lawfully be enjoyed. 250
• Accusation, to accuse merely upon suspicion very uncharitable. 83, 84
• Acquainting ourselves with God, what it is, and the several steps by which Saints arise to it. 207, 208, 209. A twofold acquaintance with God. 210. The more we are acquainted with God, the more like we are to him. 211. No acquaintance with God but by a Mediator. 211. We can have no true peace till we acquaint ourselves with God. 214. While we are unacquainted or estranged from God, we are estranged from Good. 216. Acquaintance with God brings in all Good. 218
• Adams sin in eating the forbidden fruit, how aggravated in one particular. 57 Three things in Adams sin. 706. Sin of Adam fallen upon his whole posterity three ways. 706
• Adultery, the kinds of it. 575. The extreme wickedness of it, set forth many ways. 576, 577
• Adulterer hath a waiting eye, which implieth three things. 583
• Affliction hath much instruction in it. 15. God hath abundance of affliction in his hand. 97. Difference between the afflictions of a Godly and a wicked man. 99. Affliction doth usually vent it self by complaints & groans. 305. Afflictions abide long upon some who are eminently godly. 308 The afflictions of some exceed all their complaints. 309. There are two things which a godly man may see in his greatest afflictions, which are matter of thanksgiving. 312. God sweetest to the soul in affliction. 320. Affliction drives the godly nearer to God. 322. Affliction a trial. 380. Afflictions fore-appointed by God. 444. God hath variety of afflictions in his hand to exexercise his children with. 448. We deserve more and sorer afflictions then God layeth upon us. 450. A godly man may be unable to bear afflictions any longer. 459
• Angels, how in a place. 109. Angels God's Armies or host. 690. Angels how they may be called the pillars of heaven. 781
• Angry dispensations of God make all tremble. 786
• Appoyntment, how all things are under a divine appointment, shown by several instances. 445, 446.
• Ark in which the Law was put, typed Christ. 227
• Arm, in Scripture notes power. 71
• Armies of God, what they are. 690. All creatures the Armies of God up on a threefold consideration. 692
• Asses, or wild asses, the resemblance between them and the wicked, shown in several things. 514
• Assemblyes of the Saints to worship, are the dwelling place of God. 199
• Air, how it may be called an empty place. 754

B

• Barren land, a cursed land. 607
• Beasts, evil men are like beasts, or bestial in their dispositions and actions. 513
• Believer, he hath no opinion of his own strength. 344
• Boanerges, why two of the Disciples called so. 824
• Body, in what sense every sin that a man doth, except adultery, is without the body. 580
• Bodies of the wicked shall be raised immortal, though not incorruptible. 751
• Book of the living, what meant by it; as also what by the Book which God hath written. 628, 629
• Brethren of two sorts. 53. To do wrong to, or not to relieve a brother, heightens the sin. 53
• Building, and to be built up, what it signifies in Scripture. 134, 135

C

• Carnal men, their spirits are merely mercenary. 164. They are full of inconstancy. 602
• Censure; The best of men may fall under the hashest Censures. 357
• Change twofold made in a sinner by grace. 701
• Changes of time or season, none beyond this world. 779
• Charity must and will make ventures. 45. Charity is accepted, and uncharitableness condemned in the smallest matters. 63. Churlish persons stick at small charities as well as great. 64 How charity believeth all things. 84.
• Children why compared to a building. 235
• Christ an everlasting foundation. 154
• Christ, how he cometh as a thief. 573
• Cisterns, what kind of cistern the creature is. 217
• Cloathing put for all good things of this life. 59
• Clouds and darkness, how God is said to dwell in them. 125. Clouds, what they are. 764. Why appropriated unto God. 764. That waters are contained in the Clouds, a great wonder in three things. 766. Three inferences from it. 767
• Comforts, small comforts are welcome to us in times of great affliction. 527
• Complaining; to complain more then we have cause is very sinful. 310
• Condemnation, God will forever acquit the righteous from it. 356
• Confidence of many proceedeth only from ignorance. 454
• Conscience, God's Deputy in man. 597
• Consideration, the want of it causeth us to be so little affected with great things. 115, 116
• Contentation, it is our duty to sit down quiet and content under the saddest dispensations of God. 213
• Contention about worldly things to be carefully avoided. 488
• Continuance, things which continue but a little while are but of little worth, 658, 659
• Conviction, most sinners have a secret conviction upon them, that what they do is not good. 595
• Covetousnes knoweth no bounds. 531
• Counsel of the wicked, what. 175. The excellency of good counsel. 723. Good and gracious counsel should be given the weak. 723
• Creatures, we ought to consider the several excellencyes of them. 116. The creature leads us to God. 118. Creature, can neither hold nor give out the good it hath, but by a word from God. 217. The goodness and glory of the creature is nothing compared with God. 710
• Creation, we ought jointly to acknowledge the Father, Son, and Spirit, in the work of creation. 806
• Cruelty of man to man boundless. 528
• Curiosity, very natural to man to be enquiring into times. 471
• Curse, sin brings a curse with it. 607 They who are generally under the curse of men, are often under the curse of God too. 608. Why sin doth not always bring a curse. 609. How the wicked are always cursed, even in their greatest prosperity. 609, 610

D

• Damned under endless sufferings, one reason of it. 43
• Darkness, twofold, external, internal, this internal darkness twofold. 93, 94
• Day & night in what sense they end after the end of this present world. 778
• Day, or to day, taken two ways in Scripture. 300 Days of God or day of God, what in Scripture. 474
• Death, when and to whom sudden. 9 • . The death of a wicked man is violent to him, though he die in his bed. 668
• Death, the territory of it as large as that of sin. 619: death hath more power over great sinners, shown two ways. 620. 622. Some remembered after death chiefly for the strangeness of their death. 625, 626
• Declining in reference to the ways of God twofold. 393, 394. Some decline in them, others decline from them. 395. Declining from the ways of God twofold; first, to the right hand; secondly, to the left. 395, 396. Whether a godly man may decline or no. 396. Declinings in grace, several causes of it. 398, 399 All sin is a declining from the ways of God. 400
• Decree, by man what; how he may be said to decree a thing, and have it established. 275. The success of our decrees or counsels is a great mercy. 278. The success of our decrees is from God. 279. The decrees of Godly men are under a promise of success. 279. Decree and appointment of God, whatsoever God doth was before appointed and decreed. 444
• Degrees of excellency and dignity in the creatures, God hath not levelled them. 117
• Delight consisteth in two things. 254 Delight in God is our duty as well as our reward and comfort. 254. They who mourn for sin, shall find delight in God. 256. Delight in the Lord is the choicest mercy. 257. Delight in the Lord exceeds all worldly delights in four things. 257, 258
• Deliberate sinning the way of the wicked. 584
• Desertion, God is everywhere present, yet often not present to the apprehension of his people. 317. 319. Desires of Saints often quickest after God in a time of desertion. 319
• Desire, they who truly desire to find God, are diligent in searching after him. 323. Where God is chiefly to be found. 325, 326. Desire is diligent in enquiryes. 370
• Devil, in what consideration made by God. 812
• Difficultyes, an evil heart will break through all difficultyes to find a way to his sin. 615
• Diligence, good in a good way. 519
• Dishonor fallen upon man by sin. 716
• Disputers apt to make false inferences from the tenets of their opposers. 122
• Dividing the word of God aright, what. 732
• Divisions among men sent as a punishment from God. 796
• Doctrine and divine teachings, why compared to and expressed by rain and raining. 220
• False doctrine is worthless. 673
• Dominion of God what, Three things it it. 676. Dominion of God considered four ways. 677. The Dominion of God calleth us to a twofold subjection 679
• Drawing, twofold. 637

E

• Earth; men of the earth, why the wicked are so called. 73. In what sense the earth is founded upon the Sea. 756. What the foundation of the earth is. 757. The earth is upheld by the infinite power of God. 757, 758. Inferences from it. 758, 759 How the earth may be called the pillar of heaven. 782
• Earth-quake, whence it is. 733
• East-ward, why it if called forward. 360, 361
• Egypt, why called Rahab. 793
• Election, the decree of Election is an immovable foundation. 153
• Empty, a person may be sent away empty in a threefold sense. 80. How a place may be said to be empty. 754
• Enemyes, in what sense we may not or may rejoice in their fall 187, 188
• Error, very binding upon t •• conscience as well us truth. 101. Hard to judge which is worse, unsetlednes in truth, or tenaciousnes in error. 102. The way of error old. 139
• Ever, The saddest or sweetest word in the whole Bible. 356
• Exaltation of wicked men shall not continue. 656
• Extasie twofold. 191
• Examples very drawing. 398
• Examples of punishment upon sinners ought to be marked. 140. Examples of two sorts. 141. God makes wicked men example • . 182. A Godly man doth example himself by God. 390
• Eye of God upon a place or person notes his care of them. 649
• Eyes, high or low, note pride or humility. 286. Eye much in adultery. 582
• Ez • kiel, why so often called and spoken to by God, under this name, Son of man. 712

F

• Face, lifting up the face, what it imports in Scripture. 259. Face cost down three ways. 260. Face of a thing what it notes in Scripture. 768
• Faith, the reflect act of it most sweet. 254. How faith is our strength to resist temptation. 349
• Fatherless and widow, who in Scripture. 81. How sinful to wrong them. 85, 86
• Fear taken two ways. 27. Fear makes men cruel, and do unjust things as well as hope. 30, 31. Fear may be a just ground of doing Justice. 31, 32. Fear of two sorts. 90. Sudden fear surpriseth secure sinners. 91. Fear threefold. 453. Fear ariseth two ways. 454. God would be more feared, if he were more known. 454 Fear is with God upon a threefold consideration. 680. God can strike man with fear when he pleaseth. 682
• Feared, God is much to be feared. 681. God is to he feared as great and as good. 681, 682
• Fire put to signify any Judgment. 201. There is a different fire for the righteous and the wicked. 202. How God is a consuming fire in reference to the Godly. 202
• Fishes of the Sea, three things most considerable about them. 744
• Flattering and reproaching one another, are two extremes to be carefully avoided. 715
• Flood, the Judgments of God compared to it, and why. 148, 149
• Folly; the ways of sin and unrighteousness are full of folly. 544. Folly put in Scripture to note some notorious sin. 546. Folly of sinners. 597
• Forgetfullnes what implied by it. 625
• Foundation, figuratively taken, what. 148. 150. Everlasting foundation, what. 152. The strongest foundations which the wicked lay, are quickly overthrown by God. 152. A righteous man hath two foundations which shall never fail. 153

G

• Giants terrible, why called Rephaim. 741
• Gifts of God which he repenteth of, what they are. 424
• Glory of God such as man cannot bear or behold it. 771
• Glorify, in what sense man may be said to glorify God. 9
• God, absolutely independent and perfect in himself. 7. To think of God on high, the best way to quiet our souls in any trouble here below. 104 How God is everywhere. 110. Carnal men frame cōceptions of God like themselves. 127. A wrong notion of the true God is the setting up of a false God. 128. The presence of God slighted by carnal men, the only Joy of Saints. 159, 160, 161. God hath not given the worst of men any cause to be weary of him. 167. G • d doth good to them that are evilly, two reasons of it. 170 God is to be acknowledged as the fountain of all good to us. 171, 172. God ready to be at peace with sinners. 215. God infinitely better to the soul then all other things. 218. God is the defense of his people. 245. God is the riches, the gold and silver of his people. 246. God hath put it into the nature of all men to seek after him. 324. God is often doing great things when we see him not. 366. God appeareth only to such as himself pleaseth. 367. God is one. 419. God doth whatsoever he will. 438
• Godly and the wicked have quite contrary both desires and fears. 161. 178. A Godly man is one of God's acquaintants. 207. He shall be guided the right way, and blessed in his way. 283. He shall have comfort in his way. 284. A godly man is a common good. 290. Godly save others three ways. 292 Godly men most likely to be acquainted with what God is doing in the world, for two reasons. 481
• Godlines is truly profitable. 17. Godlines the nearest way to worldly gain. 248. Godlines is Godlikenes or an imitation of God. 390
• Goodness of God. Sin hath by so much the greater evil in it as it is committed against the greater goodness. 171 goodness of God fivefold. 693. God gives out goodness freely. 697
• Good things many of them a trouble to evil men. 593
• Gold and silver how a defense, and why put for all riches. 241. How Gold is to be laid up in the dust. 241. The natural place of Gold should abate our desires after it. 242. Gold the most excellent metal in five respects. 382
• Grace renders a man precious. 383. The glory of grace is, that it continueth. 659
• Greatest and strongest as easily cast down by God as the least or weakest. 665
• Growth of Grace. 397

H

• Hands, pureness of hands, what. 290
• Hardnes of heart in sin, when the sinner can feed upon it. 494. Hard heart trembles not at the reproofs of God. 790
• Heart lift up to heaven, the work of Grace. 106. Laying up the word in the heart, hath a twofold opposition. 225. The heart of man is the Ark where the word of God must be laid up. 227. Truth in the heart better to us then truth in the book. 228. Heart of man makes more false God's then his hand ever made. 128. The word to be hid in the heart. 407. Soft heart, what, several sorts of it. 457
• Heathens confined their God's to certain places. 114
• Heaven is the place of God's special residence. 105. 111. Two inferences given from it. 106. Heaven and hell know no changes. 779
• Heavens, what the garnishing of them is. 804. Visible heavens are full of Beauty. 807. Several inferences from it. 807, 808
• Hel, in what sense it consumes those who are cast into it. 624. What meant by hell in Scripture. 746. Hel is destruction. 747. Hel expressed by eight words in Scripture. 751
• Heresy like a flood, yet bounded by God. 777
• Hiding the word of two sorts. 227. Three ends of hiding the word in the heart. 228
• Hidings of God from his people. 367, 368. God hideth himself five ways. 368. God will be as hid to his people sometimes, after the use of much means to find him. 371
• High places of God, what they are. 684
• Holynes, the Lord takes pleasure in it, three reasons why. 22, 23. Why we should be everywhere holy. 113. Holynes hath boldness with God. 261 328. Holynes gives us weight and honor. 602
• Holy-Ghost, sin against the Holy-Ghost what it it in general. 557
• Honor, a threefold honor arising to God by the fall of the wicked. 189
• Houses, God hath two special houses. 808
• Humble persons of two sorts. 287. Humble persons under the special care of God. 288
• Hypocrites, some not discovered in this world. 330. Hypocrites fear the judgment of God, or to be tried by God. 330. An hypocrite cannot rejoice that God knoweth him, shown in three things. 377. Hypocrites cannot hold out when they come to the trial. 384

I

• Jelousie, guilt makes men full of it. 642
• Ignorance, wicked men love it. 554. A twofold ignorance. 560, 561
• Imitation of God our duty. 390
• Impenitency under sin committed, worse then the sin committed. 44
• Imprisonment, when a cruelty. 54
• Inconstancy of a carnal man shown two ways. 602
• Industriousnesse of the wicked in sinning. 517, 518
• Infinite, what. Nothing strictly infinite but God. 40
• Innocent oft charged with foulest crimes. 83. Innocent taken two ways in Scripture. 192
• Joy at the troubles which befall wicked men, how lawful. 186, 187. What kind of joy that is not, and what it is. 192
• Judge. God the most desirable Judge to the godly and sincere, five grounds of it. 429, 430. A Godly man rests in the Judgment of God. 336. God is every way fitted to be a righteous Judge. 378. In a Judge two things specially needful. 378
• Judging, man apt to judge favourably of himself, hardly of others. 48. We must take heed of Judging upon suspicion. 48. What Judging of others forbidden. 49
• Judgment, wicked ripe for judgment sometimes before ripe in years. 143. Judgments of God have somewhat of mercy in them. 168. Judgments of God upon the wicked, how matter of Joy to the righteous. 184. Why the Judgments of God upon the wicked are not visible. 482
• Jupiter Hammon, why so called. 618
• Justice, how blind, and how seeing. 124
• Justice must be done for the example of others. 182, 183
• Justice of God honored by the fall of evil men. 189
• Justification, self- justification extremely displeasing unto God. 24. God hath no respect to our righteousness in the busienes of Justification. 29. Justification what it is. 700. Man hath nothing of his own to justify him before God, two grounds of it. 702. A twofold Justification. 703

K

• Keeping the way of God twofold. 392
• Knowers of God, or they who know God, who they are. 473. Every Godly man is a knower of God. 476. Some godly men know God much more then others who are godly too. 478
• Knowing and understanding taken two ways. 334. 372
• Knowledge; evil men will act against their own knowledge. 555. Knowledge of God, how and what God knoweth. 121. The most secret ways of man, even the way within him is known to God. 373. A general inference from this knowledge of God. 374. It is the Joy of the upright that God knows their most secret ways. 374. That God knows the ways of a godly man, assures him of three things. 375. Nothing is hid from the eye or knowledge of God. 749. All our knowledge of the ways and works of God is but in part. 819

L

• Labourer, not to be wronged. 536. Nothing cheap but poor men's labors, why said so. 538. It may be a dangerous thing to be the laborers purse-bearer but for a night. 539
• Land-marks, the removing of them very sinful. 489
• Law of God, the Elegancy of the Hebrew word, whereby it is expressed, opened. 220. Law taken two ways. 222. To receive the Law, what it is. 225. God only can give a Law to the conscience. 224. Law how written in our hearts by God, and how by ourselves. 226
• Left-hand declining, what it importeth. 396
• Levelling principles confuted by the natural state of the creature. 117
• Leviathan or Whale, the mighty power of God in forming the Leviathan. 814. An inference from it. 815
• Liberty threefold where the Spirit is 262.
• Life of man, in what sense it should always hang in doubt to him. 641. How no man is sure of his life. 643
• Light of God fourfold. 695
• Light; God is with all men by a twofold light. 157. Light threefold shining upon the ways of a Godly man. 282. Light twofold. 550. Wicked love not the light, neither to see what good they should do, nor to be seen in the evil they do. 554. Light internal, against which the wicked rebel, twofold. 550. Holy truth is light. 551. How divine truth is like light, shown in several resemblances. 552. Sinning against light exceeding sinful. 557. Four degrees of sinning against light. 558 They who sin against light are ready for every sin. 560
• Look of God twofold. 652
• Love, true love to man will not easily conceive or nourish suspicion. 102
• Love, we cannot be constant in that which we do not love or affect, 561
• Lusts and corruptions like a stormy Sea within us. 801, 802
• Liars, men are made liars, two ways. 670. The worst that can be said of a man is, that he is a liar. 672
• Lye, false doctrine is a lie. 671

M

• Magistrates, that are bad most ready to favor such as are so. 73. Why evil Magistrates are compared to Oaks. 74. Evil Magistrates favor the great. 75. They should take special care of the widow and the fatherless. 86. They are the eyes of the people. 587. They are the pillars of the earth. 789
• Majesty of God, dreadful to his own people. 454
• Man can no way be profitable unto God. Objections answered. 7, 8. Man is a very poor thing. 712. Man compared to the meanest things. 713. To a worm. 714
• Manner how duty is to be performed, as considerable as the duty it self. 725 That which is not done in a right manner, is not done at all. 726
• Maschil, the title of several Psalms, what it importeth. 15
• Means, God can do the greatest things without any visible means. 759
• Meditation, what it is. 220
• Mercy of God, in what sense sin may be said to overcome it. 44
• Merit; The best of men cannot oblige God or merit anything at his hand. 4
• Mind of man hath a formative faculty in it. 131
• Mis-interpretation; Two sorts of words and actions most liable to misinterpretation. 306
• Moon, in what sense it shineth not. 708, 710
• Mouth of God, how we may be said to receive the Law from it. 222, 223 To receive the Law from the mouth of God, stands in a double opposition. 224
• Murder committed upon two grovnds. 563. The greatness of the sin of murder shown two ways by Scripture. 567. Nine other considerations showing the greatness of the sin of murder. 568, 569
• Murmuring against the rod or severest dealings of God is rebellion. 207.
• Mutability of man in bis natural and civil strength. 779, 780

N

• Naked, who in a Scripture sense. 58
• Nature, uncleanenes of nature runs through all men. 705. Sinfullnes of nature consisteth chiefly in two things. 707
• Necessary food, what. 409, 410
• Necessity cannot excuse sinful actions. 57
• Need makes a little mercy seem great. 65
• Negative commandments and threatenings of God always imply the affirmative, and so usually do the Negative practices of men. 635
• Nimrod, whence so called. 550
• Northern part of the world, why called the place where God worketh. 362. God works more in the Northern parts of the world, then in the Southerne. 363. The Gospel hath been more clearly taugbt in the Northern then in the Southerne parts of the world. 364

O

• Occasions, or acts leading to sin are to be avoided as well as the sin it self. 4 • 0
• Omnipotency of God; It is as easy with him to do a thing as to desire to do it. 400
• Omnipresence of God. 108. Two deductions from the omnipresence of God. 113. God is everywhere, yet some where especially to be found 325
• Omniscience of God, to deny that is to deny his being. 120. Sinners fancy to themselves that God seeth them not in all their ways. 129. That God is omniscient, cleared. 131. Queries about it answered. 133
• Onenes of God both in his nature and mind. 419
• Ophir the place of Gold; queried where it is. 243
• Opportunity, a wicked man watcheth it to do evil. 573
• Oppression of the poor, the most sinful act of oppression. 60. 501. The promotion of the wicked, proves the oppression of the righteous. 506. Poor most subject to oppression. 506. Oppression falls often upon the innocent under pretence of some wickedness. 523. Oppression is a crying sin, & makes the oppressed cry. 541

P

• Pardon of sin, the infinite freeness of God in it, and the unlikenes of his thoughts to man's about it. 127, 128. Pardon twofold. 292
• Peace, G • d ready to be at peace with us, when we apply to him. 215. Peac • making is the work of God. 686 Peace stands in a fivefold opposition. 687. Where God is most eminently, there is most peace. 689
• Perfection of our ways, what. 20
• Person; The state of every person to be considered to whom we speak. 731
• Persecution and persecutors bounded by God. 777
• Perseverance, the duty and honor of a godly man. 393. Not to persevere in a good way, the mark of evil men. 562.
• Perswasion, more then a moral persuasion in conversion of a sinner to God. 638. The power of persuasion. 433
• Phylacteries among the Jews, what they were, and their use. 228
• Pillars of heaven, what. 781
• Plato, one of his chief lessons to his Scholars. 118
• Pleasing of men; how we may, how we must not please men. 733
• Pleasure, all the pleasure which God taketh is in himself, or in the fulfilling of his own good pleasure in Christ. 26
• Pledge, taking a pledge when sinful, shown in two things. 50. 498
• Poor, a poor man oppressed or oppressing, how grievous. 60. Want of compassion to the poor, the mark of a wicked man. 66. The poor have a right in what rich men have. 68. Not to do good to the poor is sinful, as well as to them injury. 70. Honest poor less regarded by wicked men, then their beasts. 74. Poor most oppressed. 84. Some will oppress the poor to enrich themselves. 499 The sinfulness of taking from the poor, shown in two things. 501
• Power, when evil men are in power, all good men are in danger. 643. Power supreme proper to God. 677. Three arguments of the power of God. 759. Power; The more power we have to prevent evil, the greater is our sin if we do not. 77. Power of God twofold. 338. The greatness of the power of God shewin four things. 339, 340. The power of God is no way terrible to a godly man. 342. Power twofold. 639. The rule by which wicked men act is their power. 640
• Prayer may have a twofold stop. 217. We must pray much for that whereof we have a sure promise that God will do it. 263. Prayer due to God only. 264. We are never in a fit frame to pray, till we turn from sin. 264. To hear prayer, what. 265. God is the hearer of prayer. 265. It is a mercy including all mercy to be heard in prayer. 266. Prayer profitable. 266. Prayer is a lifting up both in the act and effect. 285. Prayer of the righteous shall not prevail in some cases. 293. Prayer is strong work; a threefold strength needful in prayer. 350. God most willing to hear the prayers and pleadings of the righteous. 352. God is not changed by our prayers. 433. God will not sometimes be at all entreated by prayer. 434, 435. Case answered how we can pray in faith, seeing God is not altered, from anything he intended, by prayer. 346
• Presence of God most desired by the godly. 318. God can quickly make his presence terrible and grievous to us. 452
• Presumption, a threfold presumption of wicked men. 165, 166. Other presumptions of evil men. 588, 589
• Pride seen in the eye. 654. Pride causeth contention. 800.
• Profit; man cannot profit God. 10. Eight Conclusions made from that principle, that man cannot profit God. 11, 12, 13
• In what sense a man may live and act to bis own profit. 16
• Propriety in lands and goods given by God. 487. Objections against it answered. 487, 488
• Prosperity and honor a great trial or temptation. 379. Many have declined in goodness by outward prosperity. 399
• Proud men always in danger of falling 798. Proud men shall be smitten. 802
• Punishment of offenders, three special reasons of it. 181, 182. Some whose sins are very great, are punished very little in this life. 546. Punishment of loss a great misery as well as that of sense. 612. Eternal punishment why just for sin committed in time. 617

Q

• Questions how put in Scripture. 699

R

• Racha, what it means to call one so. 79
• Rebellion, what it is, or what they do who rebel. 301, 302. How there may be rebellion against God in complaining under affliction. 307. Rebellion against light, the highest wickedness. 557
• Redemption of sinners by Christ is God's pleasure. 26
• Relations cannot change God. 437
• Remembered, some are only upon the account of judgments upon them. 626 Not to be remembered, as it is a curse, taken two ways. 627. Not to be remembered, in what sense, it is the portion of the wicked. 628
• Repentance reneweth our communion with God. 207. Affliction bespeaks our repentance. 230. True repentance is a home-returning to God. 232 Repentance followed with a blessing and a building of us up. 236. In true repentance sin is utterly cast off. 237 They who repent truly endeavor to put away sin, not only from themselves, but from all that belong to them. 239. Repentance properly taken, what it is; how repentance may be said to have been in God. 426
• Rephaim what it signifies. 741, 742
• Reproof, how dangerous to sin against reproof. 38. Reproof twofold. 784
• Restraint of others from sin two ways. 76, 77
• Return to God, when we may be said to do so. 233
• Reward, the difference between a godly man and a carnal man, in looking to his reward. 16. Reward twofold. 190
• Riches, how we may lay up a good foundation for ourselves by them. 18. Riches may lawfully be possessed, they are at God's dispose. 249
• Rich covetous men, in what sense, they would be alone in the earth. 75, 76
• Right-hand turning out of the ways of God as dangerous as left-hand turning. 395
• Righteous; how the Lord hath and hath not pleasure in us as righteous, shown in six propositions. 21, 22. Righteous men often preserved in common calamities. 200
• Righteousness twofold. 19
• Romans, their severity against those who removed Land-marks. 489
• Rome whence so called. 654

S

• Safety is a great outward mercy. 647 Even the safety of a wicked man is of the Lord. 647. Outward safety is the foundation of a wicked man's peace. 647, 648
• Scornings, how the godly may be said to scorn the wicked in their troubles. 194, 195. Scorning very sinful. 195
• Scripture parting it self into four heads. 730
• Sea, the mighty power of God in bounding it. 774. Inferences from it. 775 Sea, called proud. God can calm the Sea in its greatest rage and pride. 799. This a comfort in our storms at land. 800. Two other inferences of comfort from it. 801
• Seasons, how doing of evil hath its season as well as doing of good. 585. wicked men very careful to hit those seasons. 586
• Secrets, several secrets of the Lord with them that fear him. 479
• Serapis, the honor which the Egyptians did to that Idol. 175
• Serpent, crooked Serpent who or what. 809, 810
• Service of God counted an unprofitable thing by carnal men. 164
• Shadow, what properly it is, and what it signifieth in Scripture. 595
• Silence twofold. 214. Silence comely in women, especially in widows. 636
• Sin, no disadvantage to God. 13. We should not think any sin little. 36 In what sense no sin is little. 36. It is our duty to take notice of the greatness of our sin. 37. How we may take the measure of sin. 37, 38. Seven aggravations of sin. 38, 39. In what sense sin may be said to be infinite. 40, 41. How our sins may be said to be innumerable. 42. The less we are provoked to sin, the greater is our sin if we fall into it. 56. 89. Sin punished in all ages. 139. Sin breeds an estrangement from God. 206. Two degrees of putting away sin. 238 A sin is the greater by how much the matter about which it is committed is the less. 502. Some will sin, though they get nothing by it. 565. A wicked man sins with resolution. 584. Sin befooles the sinner. 597. Speedynes of wicked men to sin. 604. Evil men would sin always. 616, 617. Sin hath degraded man. 716 Sins of omission more frequent and numerous then sins of commssion. 36
• Sinners, some sin so fast and much as if they only were sinners. 621
• Sinning advisedly, the property of the wicked. 177. Some will sin for the meanest advantage. 500. Sinning is the work of wicked men. 516
• Smallest matters fall under the knowledge and care of God. 134, 135
• Soft heart, of five sorts. 457
• Sorrow for sin may be excessive. 96. There is an unavoidable sequel between sin and sorrow. 99. Sorrows of life may be more bitter then death. 462
• Soul, the souls desireing or hating, what it signifies in Scripture. 418. Soul how and why it should be garnished. 808
• Speaking; that we may speak to profit, five things must be considered. 734
• Stars to be considered, especially in four things. 116, 117. The consideration of the Stars should make us humble and thankful. 119
• Steps taken two ways in Scripture. 389
• Strength of God, in what. 215, 216. God puts strength into an humble soul; especially for five things. 345, 346
• Spirit; many speak the words of the Prophets, who speak not in their Spirit. 735
• Spirit of God, taken two ways in Scripture. 803
• Stedfastnes in good the honor of the godly. 393
• Strength; men usually proud of any kind of strength. 797. Our strength lies much in the sense of our weakness. 798
• Sufferers, great sufferers usually thought to be great sinners. 46
• Suffering, few hit upon any other cause of suffering but sin. 41. Other causes of suffering noted. 47. In suffering it is good to suspect our sins, & search after them. 48
• Superstition, the forwardness of man's nature to such worship. 520

T

• Temptation prevaileth easily over carnal men. 603. Comfort in temptation, what. 801
• Thoughts, evil thoughts of God the Character of a wicked man. 123. Thoughts of God, how we acquaint ourselves with God by them. 208
• Throane of God, what. 327. 767. In what sense God spreadeth a cloud upon his throne. 770. God manifesteth himself in heaven as Princes manifest themselves upon their Throanes. 771
• Thunder, a reproof from God. 785. Thunder of God's power, what. 822, 823
• Time, God can pull down the stoutest sinners in a little time, even without time. 144. God needs not take time to do what he hath a mind to. 145
• Times, God hideth times from men as he pleaseth. 470. Why God hideth times or keepeth them in his power. 471. Times are perfectly known to God. 475
• Treasure, in what sense the Lord's people are his treasure. 8
• Troubled minds have much to say. 332
• Truth, God honored in his truth by the fall of the wicked. 189. Truth must be bought but not sold. 219. Truths of Scripture like light, shown in several things. 552. Truth is full of Authority and power. 553. Evil men utter enemies to the discoveryes of holy truth. 557. Truth is not afraid to be tried. 671. Truth ought to be spoken out, or all the truth must be spoken. 729. Truth hath a reviving power in it. 737
• Trial taken of man three ways. 379. A godly man is no looser by coming to his trial. 383. The sincere are willing to be tried. 386
• Twilight twofold. 585
• Tyrant, who or what he is. 50

V

• Unchangeablenes of God set out in six particulars. 420, 421. Objections against the unchangeablenes of God answered. 424. As God is unchangeable in himself, so nothing can change him. 431
• Unkindnes from men occasions the godly to have more intimacy with God. 322
• Vow, what it is. 267, 268. Vowes lawfully made ought to be kept. 269. Four cautions about Vowes. 269, 270. When God answers prayer, we must be careful to pay our Vowes. 271

W

• Wages, to detain the laborers wages very sinful. 536. Wages of the laborer detained three days. 537
• Walking of God and of Satan, how to be understood. 126. Our holy walking notes our acquaintance with God. 210
• Wall, A false prophecy why called a wall built with untempered mortar. 149
• Wanton love or wantonness ascends by five steps. 582
• Water, fire and water put for all manner of afflictions. 95. Grounds of the Allusion why water signifieth affliction. 95, 96. Waters twofold. 763
• Way of God, how taken in Scripture. 391. Way of a Godly man right forward. 403
• Way of God, what in Scripture. 817
• Weighing of actions and persons, God doth it most exactly. 132
• Wicked have impresses of the presence of God upon their Spirits. 157. Presence of God grievous to the wicked. 158
• Wicked men think they can do well enough without God, their great folly shown in it. 159, 160. Wicked have slight thoughts of God. 163. The wicked do even dare God to do his worst. 165. God gives wicked men no cause to be weary of him, shown divers ways. 167, 168. They do not acknowledge God the fountain of all the good they receive. 171. Portion of the wicked lies on this side heaven. 174. A threefold honor arising to God by the fall of the wicked. 189. Wicked men how made ridiculous. 197. Wicked men doubly disappointed. 198. Wicked men make sin their work or their busienes, shown four ways. 516, 517, 518. Wicked men are not presently stopped in their evil ways. 544, 545
• Wickedness and iniquity, how distinguished. 36
• Widow, what the Hebrew word for a widow importeth concerning her. 78 Two cautions to the widow and the fatherless. 87, 88. Widow why expressed in the Hebrew by a word that signifieth both to bind and to be silent. 636
• Will of man by nature goeth out without end to sin. 43
• Will or mind of God to be submitted to, and should please us in all things. 429 Will of God the only bound of all his actions. 438. How unsafe it is that it should be so with men, though good men. 439. Dangerous to have man's will the rule of what he doth. 492
• Wisdom and happiness go together. 15 What that wisdom is which doth not profit man, & what that is which doth. 15, 16
• Works of God, three things affirmed of them. 431. Nothing can stop the works of God, four things instanced in that cannot. 432, 433. Works of God cannot be fully known. 819, 820. The works of God should lead us to God himself. 822
• Worm, man is so in five respects. 714. Four inferences from it. 715
• Worldly things, the best and greatest of them are but little, and for a little time. 657. Worldly state of worldly men most subject to changes. 662
• Word of God, in that God discovers himself to us. 209. A Godly man keepeth close to it. 392. The word of God is the only rule of life. 405. Word of God taken in a double opposition. 405. A godly man highly esteems the word. 411. Reverence to the word keeps the heart up in obedience to the word. 412. The word of God is to be esteemed for his own sake. 413. Word of God rightly applied is mighty. 727. It revives the soul, or gives a new soul. 736

Y

• Yoake of Christ why called easy. 346

Z

• Zeal, superstitious zeal and laboriousnes of the Israelites in worshipping the Calves in Dan and Bethel. 519, 520